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.
A na-emegharị ilu banyere ụmụ agbọghọ iri ahụ kpọmkwem n’akụkọ ihe mere eme nke puku narị anọ na iri anọ na anọ ahụ. Habakkuk isi nke abụọ na-ekwupụta obi ilu ahụ mgbe ọ na-akọwa ọhụ ahụ nke na-ekwu okwu n’ọgwụgwụ.
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.
Aga m eguzo n’elu nche m, m ga-eguzo onwe m n’elu ụlọ elu, m ga-elekwa anya ịhụ ihe ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onye-nwe-anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụ ezie na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’eziokwu, ọ gaghị egbu oge. Lee, mkpụrụ obi ya nke eweliri elu adịghị kwa ọtọ n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya. Habakkuk 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Amaokwu nke iri abụọ na asaa nke Daniel iri na otu na-akọwakwa “oge a kara aka.”
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.
Obi nke ndị eze abụọ a ga-adịkwa n’ime ime ihe ọjọọ, ha ga-anọdụkwa n’otu tebụl kwuo okwu ụgha; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka ga-adị n’oge a kara aka. 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.
“Ọhụ” nke Rom guzobere bụ maka “oge a kara aka,” ma ndị eze abụọ ahụ obi ha dị n’ime ime ihe ọjọọ na ikwu okwu ụgha n’otu tebụl na-akọwapụta akara ụzọ amụma nke na-abịa tupu ọhụ ahụ “kwuo okwu.” Tupu oge a kara aka eruo, ndị eze abụọ na-ekwu “ụgha,” ma mgbe ọhụ ahụ kwuru okwu n’oge a kara aka, ọ dịghị agha ụgha. Oge ahụ a kara aka bụ iwu ụbọchị Sọnde na USA, nzukọ ahụ n’otu tebụl na-egosikwa mmalite nke otu oge amụma. A na-emezu “ọhụ” ahụ n’akụkọ ihe mere eme n’oge iwu ụbọchị Sọnde, ma a na-eguzobe ya tupu iwu ụbọchị Sọnde abịa. Nke a pụtara ìhè n’ihi na a gwara ndị kwesịrị ntụkwasị obi ka ha chere ọhụ ahụ, a gwakwara ha ka ha kpọsaa ọhụ ahụ. Ha agaghị enwe ike ikwupụta ya tupu mmezu nke ọhụ ahụ ma ọ bụrụ na e guzobebeghị ọhụ ahụ.
Jeremiah represents those who “wait” for the vision:
Jeremaịa na-anọchi anya ndị ahụ “na-eche” ọhụụ ahụ:
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.
O Onyenwe anyị, ị maara: cheta m, leta m, mekwara m ọ́bọ̀ n’aka ndị na-akpagbu m; ewepụla m n’ihi ntachi-obi gị: mara na ọ bụ n’ihi gị ka m tara nkọcha. A chọtara okwu gị, m wee rie ha; okwu gị ghọrọ m ọṅụ na obi ụtọ nke obi m: n’ihi na a na-akpọ m aha gị, O Onyenwe anyị Chineke nke ndị agha. Anọghị m n’ụlọ nzukọ ndị na-akwa emo, anọghịkwa m na-aṅụrị ọṅụ; anọ m naanị m n’ihi aka gị: n’ihi na i mejuwo m iwe ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m bụrụkwa nke a na-apụghị ịgwọ agwọ, nke jụrụ ka a gwọọ ya? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri nke na-ada ada? Ya mere otu a ka Onyenwe anyị kwuru, Ọ bụrụ na i laghachi, mgbe ahụ aga m akpọghachi gị, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị alaghachikwutela ha. Aga m emekwa ka ị bụrụ n’ebe ndị mmadụ a nọ mgbidi ọla e wusiri ike: ha ga-alụkwa ọgụ megide gị, ma ha agaghị emeri gị: n’ihi na mụ na gị nọ ịzọpụta gị na ịnapụta gị, ka Onyenwe anyị kwuru. Aga m anapụtakwa gị n’aka ndị ajọ omume, a ga m agbapụta gịkwa n’aka ndị dị egwu. Jeremiah 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.
Iwu Sọnde dị na USA bụ ebe a na-akara ihe nnọchianya nke “icheta.” Ọ bụ n’ebe ahụ ka Ụbọchị Izu Ike nke a ga na-echeta mgbe niile ghọọ isi okwu ikpeazụ nke ule. Ọ bụ n’ebe ahụ ka a na-echeta nwanyị akwụna nke Taịa, onye e chefuru echefu. Ọ bụ n’ebe ahụ ka Chineke na-echeta mmehie nke Babilọn ma nye ya ikpe ugboro abụọ.
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.”
Ihe ịrịba ama nke ebe ikwu okwu dị bụ iwu Ụbọchị Sọnde na USA, n’ihi na n’ebe ahụ anụ ọhịa nke ụwa “na-ekwu” dịka dragọn. N’otu ihe ịrịba ama ahụ ka ịnyịnya ibu ahụ n’ahịrị amụma Beliam “na-ekwu.” Mgbe a mụrụ Jọn Onye Na-eme Baptizim, nna ya, Zekaraịa, onye e debere n’okpuru mgbochi nke Chineke ka ọ ghara ikwu okwu, “na-ekwu.”
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.
O wee ruo, na n’ụbọchị nke asatọ ha bịara ibi nwata ahụ úgwù; ha wee kpọọ ya Zekaraya, n’aha nna ya. Ma nne ya zara sị, Mba; kama a ga-akpọ ya Jọn. Ha wee sị ya, Ọ dịghị onye n’ime ndị ikwu gị a na-akpọ aha a. Ha wee meere nna ya ihe ịrịba ama, ka ha mara ihe ọ ga-achọ ka a kpọọ ya. O wee rịọ efere ide ihe, dee, sị, Aha ya bụ Jọn. Ha niile wee ju ukwuu. Ozugbo ahụ ka ọnụ ya meghere, ire ya tọpụkwaa, o wee kwuo okwu, too Chineke. Luk 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.
N’iwu Sọnde dị na USA ka e ji gwọọ ọnya ọnwụ nke ọchịchị papa, ma ọ ghọọ alaeze nke asatọ nke sitere n’asaa ahụ, mgbe USA, onye isi ala ya bụ Donald Trump, bụ eze nke asatọ nke sitere n’asaa ahụ. N’otu oge ahụ ka a na-ebuli ndị narị puku iri anọ na anọ elu dịka ọkọlọtọ. Ndị narị puku iri anọ na anọ bụ nzukọ nke asatọ nke sitere n’asaa ahụ. N’iwu Sọnde ka a na-akara akara ọnụọgụ asatọ, ma ọ bụ n’ụbọchị nke asatọ ka e biri John úgwù, Zakaraya wee kwuo okwu. Zakaraya pụtara na Chineke “echetawo.” Iwu Sọnde bụ adịgboroja nke ezi ụbọchị izuike nke a gaara “echeta.” N’iwu Sọnde ka a na-“echeta” akwụna Taịa. Ọ bụ n’iwu Sọnde ka Chineke “na-echeta” mmehie Babilọn ma mee ka ikpe ya bụrụ okpukpu abụọ.
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.”
Jeremaịa na-anọchi anya ndị tara ahụhụ n’ime mmechuihu mbụ ahụ ma na-eche ọhụụ nke na-egbu oge. Ọ na-anọchi anya ndị kwesịrị ntụkwasị obi bụ́ ndị na-aghọ ọnụ Chineke n’oge a kara aka mgbe ọhụụ ahụ na-ekwu okwu ma ghara ịgha ụgha. Ọhụụ ahụ nke na-ekwu okwu n’oge a kara aka, ihe na-ebute ya ụzọ bụ eze abụọ na-agwa ibe ha okwu ụgha n’otu tebụl. Ihe omume ahụ na-ebute iwu Ụka site n’ụbọchị Sọnde ụzọ, ya mere ọ na-eme n’akụkọ ihe mere eme nke Panium dịka e depụtara ya n’amaokwu nke iri na atọ ruo nke iri na ise, nke bụkwa otu oge ahụ mgbe “ndị na-apụnara ndị mmadụ ihe n’ike” na-eguzobe “ọhụụ” ahụ.
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.
N’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda; ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. 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.
“Ndị ohi” ahụ bụ Rome, ma Rome n’ụbọchị ikpeazụ bụ Okpukpe Katọlik. Pope na-eguzobe ọhụhụ ahụ, ọ na-emekwa nke a n’oge dị nnọọ nso tupu iwu Ụbọchị Ụka. Ọ na-eme nke a site n’itinye aka n’agha Panium ebe Trump meriri Putin. Agha ahụ mere n’afọ 200 BC, otu afọ ahụ Rome ndị na-ekpere arụsị batara n’akụkọ amụma. Pompey the Great meriri Jerusalem n’afọ 63 BC. Ihe omume a mere n’oge mkpọsa ya n’Ọwụwa Anyanwụ, mgbe ọ tinyere aka n’agha obodo n’etiti ụmụnne Hasmonean, Hyrcanus II na Aristobulus II. Pompey kwadoro Hyrcanus II, gbaa Jerusalem gburugburu, ma n’ikpeazụ were obodo ahụ mgbe nnọchibido nke ọnwa atọ gachara. Nke a bụ akara njedebe nke nnwere onwe Judea na mmalite nke ọchịchị Rome n’ógbè ahụ, nke mesịrị ghọọ otu province n’okpuru ọchịchị Rome.
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.
Tupu iwu Ụbọchị Sọnde, poopu na-etinye arịrịọ ya n’ime akụkọ ihe mere eme nke ejikọtara na ọgụ Panium. Mgbe ọ banyere n’akụkọ ihe mere eme amụma, ọdịdị ya na-eme ka ọhụụ ahụ guzosie ike; ọhụụ ahụ nke ka ga-“ekwu” n’oge ahụ “a họpụtara” nke iwu Ụbọchị Sọnde na USA. “Ọhụụ” ahụ nke gbuuru oge bụ amụma ahụ dara ada nke kpọrọ akara mmalite nke oge ichere ahụ n’ilu ụmụ agbọghọ iri ahụ. Ọ kpọkwara akara ọbịbịa nke mmụọ ozi nke abụọ n’ime ndị mmụọ ozi atọ nke Mkpughe iri na anọ. Amụma dara ada nke kpọbatara oge ichere, na agbamume ka a “chere” mmezu ya, n’agbanyeghị na ọ gbuuru oge.
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.
N’akụkọ ihe mere eme nke ndị Millerait, oge nchere ahụ kwụsịrị n’ọgbakọ ọmụma ụlọikwuu nke Exeter site n’August 12 ruo 17, 1844. Nkụda mmụọ nke sitere n’amụma dara ada butere ya, na-ebute oge nchere e mere iji mezue agwa n’ime klaasị abụọ nke ụmụ agbọghọ na-amaghị nwoke, nke nkọwa nke amụma ahụ dara ada na mbụ sochiri. Nkọwa ahụ e nyere na Exeter na-akọwapụta nkọwa ndị metụtara ọhụụ ahụ mgbe a na-emezu ya. A pụkwara ịhụ otu àgwà ndị ahụ n’Matiu isi nke iri na isii, mgbe Kraịst kpọgara ndị na-eso ụzọ Ya na Sizaria Filipai. Site n’oge ahụ gaa n’ihu, Kraịst kuziri ndị na-eso ụzọ ahụ ozugbo ihe ga-eme n’obe.
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.
Site n’oge ahụ gaa n’ihu, Jisọs malitere igosi ndị na-eso ụzọ ya na ọ ghaghị ịga Jerusalem, ma taa ahụhụ nke ukwuu n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka e wee gbuo ya, ma n’ụbọchị nke atọ a kpọlite ya ọzọ. Matiu 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.
Ekwesịrị iburu n’uche na amaokwu a ka e kwuru ugbu a dị n’etiti oge Jizọs kọwara na Mmụọ Nsọ duziri Pita n’ịmata Jizọs dịka Kraịst, Ọkpara nke Chineke dị ndụ. Mgbe ahụ, mgbe Kraịst malitere ịkụziri ha banyere obe na-abịa, Pita megidere ozi ahụ, Kraịst wee kpọọ Pita Setan. Ozi ahụ a na-emepe mgbe e guzobere ọhụụ ahụ na-amịpụta ụdị mmadụ abụọ na-efe ofufe, ndị Pita nọchiri anya ha abụọ.
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.
Sizaria Filipai bụ Panium, ha abụọkwa na-eduga n’oge a kara aka nke obe n’usoro Kraịst, Ọktoba 22, 1844 n’akụkọ ihe mere eme nke ndị Millerite na iwu Sọnde taa. Panium, Sizaria Filipai na nzukọ ịma ụlọikwuu nke Exeter bụ otu akara ụzọ amụma ahụ. Ọ bụ n’akara ụzọ a ka e ji iwebata popu n’akụkọ ahụ mee ka ọhụụ ahụ guzosie ike. Nkwado nke ọhụụ ahụ na-ebute ụzọ tupu oge a kara aka, n’ihi na Sizaria Filipai buru ụzọ tupu obe, nzukọ ịma ụlọikwuu nke Exeter buru ụzọ tupu Ọktoba 22, 1844, Panium kwa n’afọ 200 T.K. buru ụzọ tupu Pompey emerie Jerusalem n’afọ 63 T.K. Oge ụfọdụ tupu iwu Sọnde na USA, popu ahụ, onye bụ akwụna Taịa, ga-abanye n’ihu ọha n’akụkọ ihe mere eme amụma. Mgbe o mere nke a, ọhụụ ahụ na-eguzosi ike.
The vision is established in the third proxy war of chapter eleven. The first proxy war illustrates the last proxy war, so the last proxy war will possess the same prophetic characteristics as the first. The king of the south, represented in the name Vladimir, meaning ruler of the community is swept away through an alliance between the pope and the president of the USA. The final pope will be the eighth that is of the seven in fulfillment of Revelation seventeen, and the last president will be the eighth that is of the seven, as will the ensign of the one hundred and forty-four thousand.
A na-eguzobe ọhụụ ahụ n’agha nnọchi anya nke atọ nke isi nke iri na otu. Agha nnọchi anya nke mbụ na-egosi agha nnọchi anya ikpeazụ, ya mere agha nnọchi anya ikpeazụ ahụ ga-enwe otu njirimara amụma ahụ dị ka nke mbụ. Eze nke ndịda, nke a nọchiri anya ya n’aha Vladimir, nke pụtara onye ọchịchị nke obodo, a ga-ekpochapụ ya site na njikọ aka dị n’etiti popu na onye isi ala nke USA. Popu ikpeazụ ahụ ga-abụ onye nke asatọ nke sitere n’ime mmadụ asaa ahụ, n’ime mmezu nke Mkpughe iri na asaa, onye isi ala ikpeazụ ahụkwa ga-abụ onye nke asatọ nke sitere n’ime mmadụ asaa ahụ, otu a kwa ka ọkọlọtọ nke otu narị puku iri anọ na anọ ahụ ga-adị.
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.
Mmekọrịta dị n’etiti poopu na onye isi ala ná mmalite bụ “njikọ nzuzo,” ma njikọ nke onye isi ala nke asatọ na nke ikpeazụ ya na poopu ga-abụkwa “nzuzo,” n’ihi na n’oge a, a “chefuru” akwụna Taịa n’amụma. Njikọ dị n’etiti Reagan na Poopu John Paul II bụ nzuzo, ma n’otu oge ahụ poopu ghọrọ ihu a kacha mara amara n’ụwa. Ihe a “chefuru” banyere akwụna Taịa, onye na ndị eze niile nke ụwa na-akwa iko, bụ otu njirimara pụrụ iche nke ọchịchị poopu, nke na-achịkọta mmehie ya niile n’otu ngalaba nke nnupụisi. Njirimara ahụ bụ nkwupụta ụka Katọlik banyere “enweghị mmejọ.” Eziokwu a dị oke mkpa ịhụ nke na m ga-eji ugbu a mechie isiokwu a site n’otu isiakwụkwọ sitere n’aka Sister White. Anyị ga-aga n’ihu na ahịrịokwu ndị a n’isiokwu na-esonụ, ma ka ị na-agụ isiakwụkwọ na-esonụ sitere na The Great Controversy, cheta na ihe fọrọ nke nta ka ọ bụrụ onye ọ bụla n’ime ndị otu kabinet Trump bụ Roman Catholic, tinyere ngwakọta nke Pentecostalism na mmetụta na-adịgide adịgide sitere n’aka Franklin Graham, onye kpọrọ n’oge na-adịbeghị anya ka e kpee ekpere n’ihu ọha maka onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ kwuru banyere ya.
“Liberty of Conscience Threatened
“Nnwere Onwe nke Akọnuche nọ n’Ihe ize Ndụ Ndị Rom gbara gburugburu ịnakọta akụnụba ha pụtara, nye chọọchị ha, dịka ndị nchebe pụrụ iche sitere n’eluigwe. Ndị ụkọchukwu na ndị bishọp nọ n’ime ógbè ha ji aghụghọ na umeala n’obi dọọrọ ndị mmadụ n’azụ ha. Wekwara nkwupụta adịgboroja nke na-asị na e nyere ha ike site n’aka Chineke, ma bụrụkwa ndị nọchiri anya Kraịst, n’ihi ya, na-apụghị imehie ihe. N’ihi enweghị okwu Chineke nke na-ekpughe nkwupụta ndị a, ọtụtụ ndị mmadụ enweghị ihe ga-egbochi ha inye nkwenye. Ọtụtụ, n’egwu ntaramahụhụ ebighị ebi, adịghị anwa ime nchọpụta banyere ya, kama ha kwụsịrị ime ka uche ha doo anya, ma kwere na ha ga-atụfu mkpụrụ obi ha ma ọ bụrụ na ha jụ okwukwe nke chọọchị ahụ. Ndị ndịisi mụtara ihe na-eji ike ha nile eme ka ndị mmadụ chee na olu Chineke na-agwa ha okwu site n’aka ndị bishọp na ndị ụkọchukwu. Ha nyere ndị ụkọchukwu ike zuru oke n’ahụ na n’ime mkpụrụ obi ha, dị ka a ga-asị na ha bụ Chineke n’ụwa. Ndị niile nwere obi ike ịgafe oke nke ndị ọchịchị ndị bishọp hiwere, ka a na-achụ ha dị ka ndị kwesịrị ntaramahụhụ, a na-akpagbu ahụ ha, na-akpa ha ahụhụ, ma na-egbu ha. Ozugbo e tinyere ike nke Rome n’ọrụ n’ihe ndị a, eze nke ọchịchịrị gosipụtara nká ya, n’ihi na ọ bụ ọrụ ya kpọmkwem ka a na-arụ. Nnwere onwe nke akọnuche a jụrụ. Onye ịrụsị arụsị na onye Kraịst ka a kpọkọtara ọnụ, ma gbuo ha. Ndị iro nke Rome, ọ bụ ezie na mgbe ụfọdụ ọ ga-adị ka ọ na-anagide ha, ma ozugbo e matara ha, a na-eme mgbalị nile ka e kpochapụ ha ma ọ bụ mee ka ha were chọọchị ahụ kweta. Ndị ọchịchọ nke na-erughị ala n’ime echiche imegide Rome na-akpasu ndị ọchịchị iwe. N’ihi ya, ihe a na-azụlite bụ ịdị n’otu n’ozizi, ma ọ bụ, n’ọnọdụ ndị a jụrụ ijikọ ọnụ, ikpochapụ kpamkpam. Ahịrịokwu ndị bishọp Rom katọrọ onye ahụ ghọrọ ihe ikpe ikpeazụ banyere agwa na ndụ ya. A jụrụ mba niile ịzụ ahịa ma ọ bụ ire ere, ma ọ bụrụ na ha ejighị akara a, ma e mechaa tụọ ha egwu site n’iwu obi ọjọọ nke na ha ga-egbu ha ma ọ bụrụ na ha akpọrọ chọọchị ahụ asị. “Nwaanyị ahụ m hụrụ,” ka amụma ahụ na-ekwu, “bụ obodo ukwu ahụ, nke na-achị ndị eze ụwa.” (Mkpughe 17:18.) Ike ahụ nke ruo ọtụtụ narị afọ jigide n’okpuru ọchịchị kasịnụ ndị eze ndị Kraịst bụ Rome. Uwe odo odo na uwe uhie, ọlaedo na nkume dị oké ọnụ ahịa na pearl, na-egosi n’ezie ịdị ukwuu na ịma mma nke Rome na-achọsi ike igosipụta. Ọ dịghịkwa ike ọzọ a ga-esi n’eziokwu kwuo na ọ “ṅụrụ mmanya ọbara nke ndị nsọ” dị ka chọọchị ahụ nke kpagburu ndị na-eso Kraịst n’enweghị obi ebere. A na-ebo Babylon ebubo kwa maka mmehie nke imekọrịta na “ndị eze ụwa” n’enweghị iwu. Ọ bụ site n’ịpụ n’ebe Onyenwe ha nọ na ijikọ onwe ha na ndị ọgọ mmụọ ka chọọchị ndị Juu ghọrọ akwụna; otu a kwa ka Rome si mebie onwe ya site n’ịchọ nkwado nke ike ụwa. A sị na, “Babylon, nne nke ndị akwụna.” Site n’ụmụ ya agbọghọ, a ghaghị ịghọta ụka ndị na-anọgide n’ozizi ya na omenala ya, ma na-eso ihe nlereanya ya nke ịchụ eziokwu na nnabata nke Chineke n’àjà, iji mepụta mmekọrịta iwu na-akwadoghị na ụwa. Ozi nke Mkpughe 14, nke na-ekwupụta ọdịda Babylon, aghaghị ịdịịrị òtù okpukpe ndị bụbu ndị dị ọcha ma mesịa bụrụ ndị rụrụ arụ. Ebe ọ bụ na ozi a so nke ịdọ aka ná ntị nke ikpe, a ghaghị ikwusa ya n’ụbọchị ikpeazụ; ya mere, ọ pụghị ịna-ezo aka naanị n’ebe Chọọchị Rom nọ, n’ihi na chọọchị ahụ anọwo n’ọnọdụ ọdịda ruo ọtụtụ narị afọ. Ọzọkwa, n’isi nke iri na asatọ nke Mkpughe, a kpọrọ ndị Chineke ka ha si na Babylon pụta. Dị ka Akwụkwọ Nsọ a si dị, ọtụtụ n’ime ndị Chineke ka ga-anọ n’ime Babylon. Ma n’ime òtù okpukpe dị aṅaa ka a na-ahụzi akụkụ ka ukwuu nke ndị na-eso Kraịst? N’enweghị mgbagha, n’ime ụka dị iche iche na-ekwupụta okwukwe Protestant. N’oge mmalite ha, ụka ndị a guzoro n’aka Chineke na n’eziokwu, ngọzi Ya wee dịrị ha. Ọbụna ụwa na-ekweghị ekwe nwekwara ike ịhụ uru ọma nke ịnakwere ụkpụrụ nke oziọma. N’okwu onye amụma ahụ nye Izrel, “Aha gị wee pụta n’etiti mba dị iche iche n’ihi ịma mma gị: n’ihi na ọ zuru oke site n’ịma mma m nke m tinyere n’ahụ gị, ka Onyenwe anyị Jehova kwuru.” Ma ha dara n’ihi agụụ nke otu ọchịchọ ahụ nke bụ ọbụbụ ọnụ na mbibi Izrel—agụụ nke iṅomi omume ma chọọ enyi nke ndị na-adịghị asọpụrụ Chineke. “Ma ị tụkwasịrị ịma mma gị obi, wee mee onwe gị akwụna n’ihi aha ọma gị.” Ezikiel 16:14, 15.”
“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!
“A na-elezi Romanism anya ugbu a n’etiti ndị Protestant n’ụzọ nwere nnọọ nnukwu ebere karịa ka e si ele ya anya n’afọ ndị gara aga. N’ime mba ndị ahụ ebe Katọlik enweghị ọchịchị kachasị elu, ebe ndị papist na-agbaso ụzọ ime ka udo dị ka ha wee nweta mmetụta, a na-ahụwanye enweghị mmasị banyere ozizi ndị na-ekewa ụka ndị emegharịrị emegharị na ọchịchị ụka papal; echiche ahụ na-enweta ike na, n’ihi ya, ọdịiche anyị adịghị obosara nke ukwuu n’ihe ndị dị mkpa dịka e chere, nakwa na ntakịrị nkwenye n’aka anyị ga-eme ka anyị banye n’ịghọta nke ọma karịa na Rome. E nwere oge mgbe ndị Protestant ji nnwere onwe nke akọ na uche, nke a zụtara n’ọnụ ahịa dị oke oke, kpọrọ ihe nke ukwuu. Ha kụziri ụmụ ha ka ha kpọọ popery asị, ma jidesie ike na ịchọ ịdị n’otu na Rome ga-abụ imegide Chineke n’ịkwesị ntụkwasị obi. Ma lee ka echiche ndị a na-ekwupụta ugbu a si dị nnọọ iche!”
“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.
“Ndị na-agbachitere ọchịchị papa na-ekwupụta na a katọrọ ụka ahụ n’ụgha, ụwa Protestantkwa na-enwekarị mmasị ịnakwere okwu ahụ. Ọtụtụ na-ekwusi ike na ọ bụghị ihe ziri ezi iji ihe arụ na ihe nzuzu ndị gosipụtara ọchịchị ya n’ime ọtụtụ narị afọ nke amaghị ama na ọchịchịrị kpee ụka nke taa ikpe. Ha na-agbaghara obi ọjọọ ya dị egwu dị ka ihe sitere n’ime omume obi ọjọọ nke oge ndị ahụ, ma na-arịọ arịrịọ na mmetụta mmepeanya nke oge a agbanweela echiche ya.
“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?
“Ọ̀ bụ na ndị a echefuwo nkwupụta ahụ nke enweghị ike imehie nke ike a nganga jupụtara na ya kwupụtara kemgbe afọ narị asatọ? Kama ịbụ ihe a jụrụ ajụ, e kwadoro nkwupụta a n’arọ iri na itoolu nke narị afọ ahụ n’ụzọ doro anya ma sie ike karịa mgbe ọ bụla ọzọ. Dị ka Rom na-ekwusi ike na ‘ụka emehiwo emehi mgbe ọ bụla; ọ gaghịkwa emehie, dịka Akwụkwọ Nsọ si kwuo, n’oge ọ bụla’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), kedu ka ọ ga-esi jụ ụkpụrụ ndị chịkwara omume ya n’oge gara aga?”
“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.
“Ụka papal agaghị akwụsị ikwu na ọ naghị ada n’ihe ọ bụla. Ihe niile ọ meworo n’ịkpọgbu ndị na-ajụ ozizi ya ka ọ na-ewere dịka ihe ziri ezi; ọ̀ gaghịkwa emeghachi otu omume ahụ ma ọ bụrụ na e nye ya ohere? Ka e wepụ ihe mgbochi ndị ọchịchị nke ụwa tinyeere ya ugbu a, ka e weghachikwa Rom n’ike ya nke mbụ, mgbe ahụ n’egbughị oge a ga-ahụkwa mmeghari nke ọchịchị aka ike ya na ịkpọgbu ya.
“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.’
“Otu odee a ma ama na-ekwu otu a banyere agwa ndị isi ọchịchị pope n’ihe gbasara nnwere onwe nke akọ na uche, nakwa banyere ihe ize ndụ ndị na-eyi United States egwu karịsịa site n’ịga nke ọma nke atumatu ya: ‘E nwere ọtụtụ ndị na-enwe mmasị ikwu na egwu ọ bụla a na-atụ Roman Catholicism na United States sitere n’okwukwe akpaghasị ma ọ bụ n’ụmụaka uche. Ndị dị otu a anaghị ahụ ihe ọ bụla n’àgwà na ọnọdụ Romanism nke na-emegide ụlọọrụ nnwere onwe anyị, ma ọ bụ na ha ahụghị ihe ọ bụla dị egwu n’itowanye ya. Ya mere, ka anyị buru ụzọ tụnyere ụfọdụ n’ime ụkpụrụ ndị bụ isi nke ọchịchị anyị na nke Chọọchị Katọlik.’”
“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.’
“Iwu Nchịkọta Iwu nke United States na-ekwe nkwa nnwere onwe nke akọ na uche. Ọ dịghị ihe ọzọ e ji kpọrọ ihe karịa ya ma ọ bụ nke bụ isi karịa ya. Pope Pius IX, n’Akwụkwọ Ozi Encyclical ya nke August 15, 1854, kwuru sị: ‘Ozizi ndị ahụ na-enweghị isi na nke hiere ụzọ, ma ọ bụ nkwulu ndị a na-ekwu iji kwado nnwere onwe nke akọ na uche, bụ njehie kasị egbu egbu nke ukwuu—ọrịa ọjọọ nke, karịa ndị ọzọ niile, a ghaghị ịtụ egwu ya n’ime ọchịchị.’ Pope ahụkwa, n’Akwụkwọ Ozi Encyclical ya nke December 8, 1864, kpọrọ asị n’aha ụka ‘ndị ahụ na-ekwusi ike na e nwere nnwere onwe nke akọ na uche na nke ofufe okpukpe,’ nakwa ‘ndị niile dị otu a na-ekwusi ike na ụka enweghị ike iji ike mee ihe.’”
“‘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.’…
“‘Ụda olu pụrụ iche nke Rome nọ na United States apụtaghị mgbanwe nke obi. Ọ na-egosi ndidi ebe ọ na-enweghị ike. Bishọp O’Connor na-ekwu, sị: “A na-anabata nnwere onwe okpukpe naanị ruo mgbe a ga-eme ihe megidere ya n’enweghị ihe ize ndụ nye ụwa Katọlik.”… Otu mgbe Archbishọp nke St. Louis kwuru, sị: “Nduhie n’okwukwe na ekweghị ekwe bụ mpụ; ma n’ala ndị Kraịst, dịka ọmụmaatụ, na Italy na Spain, ebe mmadụ nile bụ ndị Katọlik, na ebe okpukpe Katọlik bụ akụkụ dị mkpa nke iwu ala ahụ, a na-ata ha ahụhụ dịka a na-ata mpụ ndị ọzọ.”…
“‘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.
“‘Kadịnal ọ bụla, Achịbishọp ọ bụla, na Bishọp ọ bụla n’ime Ụka Katọlik na-aṅụ iyi nke nkwado nye poopu, nke e nwere okwu ndị a n’ime ya: ‘Ndị jụrụ okwukwe, ndị kewapụrụ onwe ha n’ọgbakọ, na ndị na-enupụ isi megide onyenwe anyị ahụ e kwuru (poopu), ma ọ bụ ndị nọchiri ya e kwuworo n’elu, aga m, ruo n’ókè ike m niile, kpagbuo ma gbochie.’—Josiah Strong, Our Country, isi nke 5, par. 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.
“Ọ bụ eziokwu na e nwere ezi Ndị Kraịst n’ime njikọ okwukwe Roman Katọlik. Puku mmadụ n’ime ụka ahụ na-ejere Chineke ozi dịka ìhè kacha mma ha nwere si dị. A naghị ekwe ka ha nweta Okwu Ya, ya mere ha adịghị aghọta eziokwu. Ha ahụbeghị ọdịiche dị n’etiti ozi sitere n’obi dị ndụ na ntụgharị nke nanị ọdịnala na emume. Chineke na-ele mkpụrụ obi ndị a anya n’ebere dị nro nke obi ebere, ebe a zụlitere ha n’okwukwe nke na-eduhie ma na-adịghị eju afọ. Ọ ga-eme ka ụzarị ìhè banye n’ọchịchịrị dị arọ nke gbara ha gburugburu. Ọ ga-ekpughe ha eziokwu dịka ọ dị n’ime Jisọs, ọtụtụkwa ga-anọgide tinye onwe ha n’ọnọdụ ha n’akụkụ ndị Ya.”
“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.
“Ma Romanizim dị ka usoro adịghịzi enwekwu nkwekọrịta na ozi-ọma nke Kraịst ugbu a karịa ka ọ dịrị n’oge ọ bụla gara aga n’akụkọ ihe mere eme ya. Ụka ndị Protestant nọ n’oké ọchịchịrị, ma ọ bụghị ya, ha ga-achọpụta ihe ịrịba ama nke oge ndị a. Ụka Rom na-agbatị aka n’ụzọ sara mbara n’atụmatụ ya na n’ụzọ ya si arụ ọrụ. Ọ na-eji aghụghọ ọ bụla eme ihe iji gbasaa mmetụta ya ma mụbaa ike ya, n’ịkwadebe maka ọgụ siri ike ma bụrụ nke a kpebisiri ike, iji nwetaghachi ọchịchị n’elu ụwa, ịtọghachi mkpagbu, na ime ka ihe niile Protestantizim rụzuru bụrụ ihe efu. Katọlik na-enwe mmeri n’akụkụ ọ bụla. Hụ ọnụ ọgụgụ na-arịwanye elu nke ụka na ebe ekpere ya n’ime mba ndị Protestant. Lee otuto kọleji na ụlọ akwụkwọ ụkọchukwu ya dị n’Amerịka, nke ndị Protestant na-akwado nke ukwuu. Lee uto nke emume-ufe n’England na ọtụtụ mgbe ndị mmadụ na-ahapụ ma sonyere n’ọkwá ndị Katọlik. Ihe ndị a kwesịrị ime ka nchegbu bilie n’ime ndị niile ji ụkpụrụ dị ọcha nke ozi-ọma kpọrọ ihe.”
“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.
“Ndị Protestant emebiwo ma kwadoo popu; ha emeela nkwekọrịta na nkwenye ndị ọbụna ndị Katọlik n’onwe ha ji atụnanya hụ ma ghara ịghọta. Ndị mmadụ na-emechi anya ha n’ezi agwa Romizim na ihe ize ndụ ndị a ga-atụ anya site n’ịdị elu ọchịchị ya. Ọ dị ndị mmadụ mkpa ka a kpalie ha ịguzogide ọganihu nke onye iro a kasị dị ize ndụ nye nnwere onwe obodo na nke okpukpe.
“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.
“Ọtụtụ ndị Protestant na-eche na okpukpe Katọlik adịghị adọta mmasị, nakwa na ofufe ya bụ okirikiri emume na-agwụ ike, nke na-enweghị isi. N’ebe a ka ha na-emehie. Ọ bụ ezie na Romanism dabeere n’aghụghọ, ọ bụghị aghụghọ rụrụ arụ na nke a na-eme n’enweghị nka. Ọrụ ofufe okpukpe nke Chọọchị Rom bụ emume dị nnọọ egwu n’anya ma dịkwa ukwuu n’otú e si eme ya. Ngosipụta ya mara mma nke ukwuu na emume ya ndị dị nsọ na-adọta mmetụta uche nke ndị mmadụ ma mee ka olu ezi uche na nke akọ na uche daa jụụ. A na-atọ anya ụtọ. Ụka ndị mara mma nke ukwuu, usoro njem emume ndị dị ebube, ebe ịchụàjà ọlaedo, ebe nsọ ndị e ji nkume dị oké ọnụ ahịa chọọ mma, eserese ahọpụtara nke ọma, na ihe akpụ akpụ magburu onwe ya na-akpalite ịhụnanya mma. A na-adọpụkwa ntị n’otu a. Egwu ahụ enweghị onye karịrị ya. Ụda bara ụba nke orgen miri emi, ka ọ na-ejikọta ya na abụ olu ọtụtụ ndị mgbe ọ na-ada ụda n’okpuru kupụl ndị toro elu na n’etiti ụzọ nkuzi ndị ogidi kwụ n’ahịrị nke katidral ukwu ya, apụghị ịghara ime ka uche jupụta n’egwu nsọ na nsọpụrụ.”
“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.
“Ịma mma a nke dị n’èzí, ịpụrụiche, na emume a, nke na-eme naanị ka a kwaa ọchịchọ ime mmụọ nke mkpụrụobi ọrịa mmehie emo, bụ ihe àmà nke nrụrụ dị n’ime. Okpukpe nke Kraịst adịghị achọ ụdị ihe ndọta ndị a iji kwado ya. N’ìhè nke na-enwu site n’obe, ezi Iso Ụzọ Kraịst na-apụta dị ọcha ma maa mma nke ukwuu nke na ihe ịchọ mma ọ bụla dị n’èzí apụghị ime ka ezi uru ya bawanye. Ọ bụ mma nke ịdị nsọ, mmụọ dị umeala n’obi na nke dị jụụ, nke bara uru n’ihu Chineke.”
“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.
“Ịma mma nke ụdị edemede abụghị n’ọnọdụ niile ihe na-egosi echiche dị ọcha, nke e buliri elu. Echiche dị elu banyere nka, na ịdị nwayọọ nke uto a nụchara anụcha, na-adịkarị n’ime uche ndị bụ nke ụwa ma bụrụkwa nke agụụ anụahụ. Sataịna na-ejikarị ihe ndị a eme ka mmadụ chefuo ihe ndị dị mkpa nke mkpụrụ obi, ka ha ghara ịhụ ndụ ahụ n’ọdịnihu, nke na-adịghị anwụ anwụ, ka ha wepụ onwe ha n’ebe Onye Enyemaka ha na-enweghị nsọtụ nọ, ma bie ndụ naanị maka ụwa a.”
“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.
“Okpukpe nke ihe ndị dị n’èzí na-adọta obi a na-emebeghị ka ọ dị ọhụrụ. Nchagharị na emume nile nke ofufe Katọlik nwere ike aghụghọ na-adọrọ adọrọ, nke na-eme ka e bibie ọtụtụ mmadụ; ha wee bido ile Chọọchị Rom anya dịka ọnụ ụzọ eluigwe n’onwe ya. Ọ dịghị onye ọbụla, ma e wezụga ndị guzobere ụkwụ ha ike n’elu ntọala nke eziokwu, na ndị Mmụọ nke Chineke emewo ka obi ha dị ọhụrụ, ka a na-apụghị imeri site n’ike mmetọ ya. Puku mmadụ nile ndị na-enweghị amamihe sitere n’ahụmahụ banyere Kraịst ka a ga-eduga ka ha nabata ụdị nile nke ịsọpụrụ Chineke na-enweghị ike ya. Okpukpe dị otu a bụ kpọmkwem ihe ìgwè mmadụ nile na-achọ.
“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.
“Ikwu Ụka na o nwere ikike ịgbaghara mmehie na-eduga onye Romanist n’ịna-eche na o nweere onwe ya imehie; ma iwu nke nkwupụta mmehie, nke a na-anaghị enye mgbaghara ya ma ọ bụrụ na e nweghị ya, na-akpalikwa inye ikikere ime ihe ọjọọ. Onye na-ehulata ikpere n’ihu mmadụ dara ada, ma meghee na nkwupụta ihe nzuzo nke echiche na echiche efu nile nke obi ya, na-eweda ịdị nwoke ya ala ma na-emebi mmụọ nsọpụrụ ọ bụla dị elu nke mkpụrụobi ya. N’ịkọwa onye nchụàjà mmehie nile nke ndụ ya,—onye na-emehie, mmadụ na-anwụ anwụ, ma ọtụtụ mgbe emerụwo ya site n’mmanya na ịkwa iko,—ogo e ji atụ agwa ya na-ada, ma n’ihi nke a a na-emetọ ya. Echiche ya banyere Chineke na-eweda ala ruo n’iyi oyiyi nke mmadụ dara ada, n’ihi na onye nchụàjà na-anọchi anya Chineke. Nkwupụta mmehie a na-eweda mmadụ ala, nke mmadụ na-agwa mmadụ, bụ isi iyi nzuzo ahụ nke ọtụtụ n’ime ihe ọjọọ ndị na-emetọ ụwa ma na-akwadebe ya maka mbibi ikpeazụ si na ya pụta. Ma n’ebe onye hụrụ ịrụsị onwe ya ụtọ nọ, ọ na-atọ ya ụtọ karịa ikwupụtara ibe ya bụ mmadụ na-anwụ anwụ mmehie ya karịa imeghe mkpụrụobi ya nye Chineke. Ọ na-atọ ọdịdị mmadụ ụtọ karịa ime ntaramahụhụ ụka nyere karịa ịjụ mmehie; ọ dị mfe karịa ime ka ahụ tara ahụhụ site n’ákwà mkpe na mkpisi ọjọọ na agbụ na-egbu mgbu karịa ịkpọgide agụụ anụ arụ n’obe. Arọ bụ yoke ahụ nke obi anụ ahụ dị njikere ibu kama ikwe ka e tinye ya n’okpuru yoke nke Kraịst.”
“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.
“E nwere myirịta dị ịrịba ama n’etiti Ụka Rome na Ụka ndị Juu n’oge mbilite mbụ nke Kraịst. Mgbe ndị Juu n’uzo nzuzo na-azọpịa ụkpụrụ nile nke iwu Chineke, ha n’èzí na-egosi ịdị ike n’idebe ihe nile iwu ahụ nyere n’iwu, na-ebokwasị ya arịrịọ siri ike na ọdịnala nke mere nrubeisi bụrụ ihe na-eweta mgbu na ibu arọ. Dika ndị Juu kwuru na ha na-asọpụrụ iwu ahụ, otu a ka ndị Romanist na-ekwukwa na ha na-asọpụrụ obe. Ha na-ebuli akara nke ahụhụ Kraịst elu, ma n’ime ndụ ha, ha na-agọnarị Onye ahụ ọ na-anọchi anya Ya.”
“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.
“Ndị Papist na-etinye obe n’elu ụka ha, n’elu ebe ịchụàjà ha, na n’elu uwe ha. N’ebe nile ka a na-ahụ akara nke obe. N’ebe nile ka a na-asọpụrụ ya n’anya ma na-ebuli ya elu. Ma ozizi Kraịst e liri n’okpuru ikpo ọdịnala ndị na-enweghị isi, nkọwa ụgha, na iwu siri ike a na-amanye mmadụ. Okwu Onye Nzọpụta kwuru banyere ndị Juu ndị isi ike n’okwukwe, na-emetụta ndị ndú nke Ụka Roman Katọlik karịa ike ka ukwuu: ‘Ha na-ekekọta ibu dị arọ ma sie ike ibu, na-ebukwa ha n’ubu mmadụ; ma ha onwe ha agaghị eji ọbụna otu mkpịsị aka ha kpalie ha.’ Matthew 23:4. A na-edobe mkpụrụobi ndị nwere akọ na uche n’egwu na-adịgide adịgide, ka ha na-atụ egwu iwe nke Chineke a kpasuru iwe, ebe ọtụtụ n’ime ndị ukwu nke ụka ahụ na-ebi ndụ n’okomoko na n’ihe ụtọ anụ arụ.”
“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.
“Ifufe ihe oyiyi na ihe ncheta nsọ, ịkpọku ndị nsọ, na ibuli pope elu bụ aghụghọ Setan ji adọta uche ndị mmadụ pụọ n’ebe Chineke nọ na n’ebe Ọkpara Ya nọ. Iji mezuo mbibi ha, ọ na-agbalị ịtụgharị nlebara anya ha pụọ n’ebe Onye ahụ nọ onye naanị site n’aka Ya ka ha pụrụ ịchọta nzọpụta. Ọ ga-eduga ha n’ebe ihe ọ bụla dị nke a pụrụ iji dochie Onye ahụ kwuru, sị: ‘Bịakwutenụ M, unu niile ndị na-adọgbu onwe unu n’ọrụ na ndị ibu dị arọ arọ, M ga-emekwa ka unu zuo ike.’ Matiu 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.
“Ọ bụ mgbalị Setan na-agbalị mgbe niile ịkọwa agwa Chineke n’ụzọ na-ezighị ezi, ọdịdị mmehie, na ezi okwu dị n’ihe ize ndụ n’ime nnukwu ọgụ ahụ. Ntụgharị-okwu aghụghọ ya na-ebelata ibu ọrụ nke iwu nsọ ahụ, ma na-enye mmadụ ikike ime mmehie. N’otu oge ahụkwa, ọ na-eme ka ha jide echiche ụgha banyere Chineke, ka ha wee were egwu na ịkpọasị lee Ya anya kama ịhụnanya. A na-atụkwasị Onye Okike obi ọjọọ nke dị n’agwa ya onwe ya; a na-etinye ya n’ime usoro okpukpe dị iche iche ma gosipụta ya n’ụzọ ofufe dị iche iche. N’ụzọ dị otu a ka e si mee ka uche mmadụ kpuchie ìsì, Setan wee nweta ha dịka ndị ọrụ ya ka ha lụso Chineke ọgụ. Site n’echiche ndị agbagọ agbagọ banyere àgwà nsọ nke Chineke, e mere ka mba ndị na-ekpere arụsị kwere na àjà mmadụ dị mkpa iji nweta amara nke Chi; a mewokwa arụrụala jọgburu onwe ya n’okpuru ụdị arụsị ofufe dị iche iche.”
“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.
“Nzukọ Roman Katọlik, n’ịjikọta ụdị ofufe ndị ọgọ mmụọ na nke Kraịst, ma, dị ka ofufe ndị ọgọ mmụọ, n’ịkọwa agwa Chineke n’ụzọ na-ezighị ezi, ejirila omume ndị na-adịghị ala ala n’obi ebere ma na-asọ oyi. N’ụbọchị ọchịchị kacha elu nke Rom, e nwere ngwaọrụ mmekpa ahụ iji manye nkwenye n’okwukwe ya. E nwere osisi ọkụ maka ndị na-ekwenyeghị n’ihe ọ na-ekwu na ọ bụ ikike ya. E nwere mgbukpọ mmadụ n’ogo nke a gaghị ama mgbe ọ bụla ruo mgbe a ga-ekpughe ya n’ikpe. Ndị isi ugwu nke ụka mụtara, n’okpuru Setan, nna ha ukwu, ịmepụta ụzọ isi kpata mmekpa ahụ kasị ukwuu o kwere mee ma ghara ịkwụsị ndụ nke onye a na-emekpa ahụ. N’ọtụtụ ọnọdụ, a na-emeghachi usoro ahụ nke ala mmụọ ahụ ugboro ugboro ruo n’ókè ikpeazụ nke ntachi obi mmadụ, ruo mgbe ọdịdị mmadụ kwụsịrị ọgụ ahụ, onye ahụ na-ata ahụhụ wee nabata ọnwụ dịka ntọhapụ dị ụtọ.
“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.
“Otu a kaara ndị na-emegide Rome bụ nke ahụ. Ma n’ebe ndị na-arapara n’aka ya nọ, o nwere ịdọ aka ná ntị nke ịpịa ihe, nke agụụ na-agwụ ike, nke mmegbu ahụ n’ahụ́ n’ụdị nile a pụrụ ichetụ n’echiche, ndị na-eme ka obi daa ọrịa. Iji nweta amara nke Eluigwe, ndị na-eme nchegharị mebiri iwu Chineke site n’imebi iwu nke okike. A kụziri ha ka ha kewaa agbụ ndị ahụ Ọ kere iji gọzie ma mee ka njem mmadụ n’ụwa bụrụ nke na-enye ọṅụ. Ebe a na-eli ndị nwụrụ anwụ jupụtara n’ọtụtụ nde ndị e mere aja bụ ndị jiri ndụ ha niile laa n’iyi n’ịgbalị efu imeri mmetụta ha nke okike, igbochi, dịka ihe na-akpasu Chineke iwe, echiche na mmetụ obi ọ bụla nke ọmịiko n’ebe ụmụ mmadụ ibe ha nọ.
“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.
“Ọ bụrụ na anyị achọ ịghọta obi ọjọọ ahụ e kpebisiri ike nke Setan, nke e gosipụtara kemgbe ọtụtụ narị afọ, ọ bụghị n’etiti ndị na-anụbeghị banyere Chineke, kama n’etiti obi ya kpọmkwem na n’ogologo niile nke Krisendọm, naanị ihe anyị ga-eme bụ ileba anya n’akụkọ ihe mere eme nke Romanizim. Site n’usoro aghụghọ a buru ibu nke ukwuu, onyeisi nke ihe ọjọọ na-emezu nzube ya nke ime ka ihere dịrị Chineke na ime ka mmadụ bụrụ onye nhụsianya. Ma ka anyị na-ahụ otú o si enwe ihe ịga nke ọma n’ịgbanwe onwe ya n’ụzọ aghụghọ ma mezuo ọrụ ya site n’aka ndị ndu nke ụka, anyị nwere ike ịghọta nke ọma karịa ihe mere o ji nwee oke asị n’ebe Bible nọ. Ọ bụrụ na a gụọ Akwụkwọ ahụ, a ga-ekpughe ebere na ịhụnanya nke Chineke; a ga-ahụ na Ọ dịghị etinye n’ahụ mmadụ nke ọ bụla n’ime ibu arọ ndị a. Naanị ihe Ọ na-arịọ bụ obi agbajiri agbaji na nke nchegharị, mmụọ dị umeala n’obi, nke na-erube isi.”
“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.
“Kríst na-enyeghị ihe nlereanya ọ bụla n’ime ndụ Ya ka ndị ikom na ndị inyom mechibido onwe ha n’ụlọ obibi ndị mọnk ka ha wee ruo eru maka eluigwe. Ọ dịghị mgbe Ọ kuziri na a ghaghị igbochi ịhụnanya na obi ebere. Obi Onye Nzọpụta juputara n’ịhụnanya. Ka mmadụ na-abịaru nso n’izu okè nke omume ọma, otú ahụ ka mmetụ obi ya na-akawanye nkọ, otú ahụ ka nghọta ya banyere mmehie na-akawanye doo anya, ma otú ahụkwa ka obi ebere ya n’ebe ndị nọ n’ahụhụ dị na-emiwanye omimi. Pope na-ekwu na ọ bụ onye nnọchi anya Kríst; ma olee otú agwa ya si atụnyere nke Onye Nzọpụta anyị? È nwere mgbe a mara Kríst ka Ọ nyefee mmadụ n’ụlọ mkpọrọ ma ọ bụ n’ihe ịta ahụhụ n’ihi na ha akwụghị Ya nsọpụrụ dịka Eze nke eluigwe? È nụrụ olu Ya mgbe ọ bụla ka Ọ na-ama ndị na-anabataghị Ya ikpe ọnwụ? Mgbe ndị obodo nta Sameria ledara Ya anya, iwe juru n’obi onye-ozi Jọn, o wee jụọ, sị: ‘Onyenweanyị, Ì chọrọ ka anyị nye iwu ka ọkụ si n’eluigwe bịa, rie ha, dịka Ịlaịja mere?’ Jizọs lere onye na-eso ụzọ Ya anya n’obi ọmịiko, ma baara mmụọ obi ọjọọ ya mba, sị: ‘N’ihi na Ọkpara nke mmadụ abịaghị ibibi ndụ mmadụ, kama ịzọpụta ha.’ Luk 9:54, 56. Lee ka mmụọ nke Kríst gosipụtara si dị iche na nke onye na-azọrọ na ọ bụ onye nnọchi anya Ya.”
“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.
“Ụka Rom ugbu a na-egosi onwe ya n’ihu ụwa n’ụzọ mara mma, na-ekpuchi ndekọ ya nke obi ọjọọ ndị jọgburu onwe ha site n’ịrịọ mgbaghara. O yikwasịla onwe ya uwe ndị yiri nke Kraịst; ma ọ gbanweghị. Ụkpụrụ ọ bụla nke ọchịchị popu nke dị n’oge ndị gara aga ka dị taa. Ozizi ndị e chepụtara n’oge ndị kacha ọchịchịrị ka a ka na-ejidesi ike. Ka onye ọ bụla ghara ịghọgbu onwe ya. Ọchịchị popu ahụ ndị Protestant ugbu a ji njikere dị ukwuu na-asọpụrụ bụ otu ọchịchị ahụ chịrị ụwa n’ụbọchị Ndozigharị, mgbe ndị ikom nke Chineke biliri, n’ihe ize ndụ nke ndụ ha, ikpughe ajọ omume ya. O nwere otu mpako ahụ na nkwulu dị nganga ahụ nke ji ọchịchị mee ihe n’elu ndị eze na ndị isi, ma kwuo na ọ bụ ya nwere ikike ndị ruuru Chineke. Mmụọ ya adịghịkwa obere obi ọjọọ na ọchịchị aka ike ugbu a karịa mgbe ọ kwụsịrị nnwere onwe mmadụ ma gbuo ndị nsọ nke Onye Kachasị Elu.”
“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?
“Ọchịchị Pope bụ nnọọ ihe amụma kwupụtara na ọ ga-abụ, ndapụ n’ezi okwukwe nke oge ikpeazụ. 2 Ndị Tesalonaịka 2:3, 4. Ọ bụ akụkụ nke usoro ya ime ka onwe ya yie agwa ga-akacha enyere ya imezu nzube ya; ma n’okpuru ọdịdị ya na-agbanwe agbanwe dịka ogwumagala, ọ na-ezobe nsí agwọ nke na-adịghị agbanwe agbanwe. ‘E kwesịghị idobe okwukwe nye ndị jụrụ okwukwe, ma ọ bụ ndị a na-enyo enyo na ha jụrụ okwukwe’ (Lenfant, volume 1, page 516), ka o na-ekwupụta. A ga-ekweta ugbu a na ike a, nke akụkọ ya n’ime otu puku afọ edere n’ọbara ndị nsọ, bụ akụkụ nke nzukọ Kraịst?”
“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.
“Ọ bụghị n’enweghị ihe kpatara ya ka e ji kwupụta n’ala ndị Protestant na Katọlik adịghị iche ukwuu na Protestantizim karịa ka ọ dị n’oge gara aga. E nweela mgbanwe; ma mgbanwe ahụ adịghị n’ọkwá Pope. N’ezie, Katọlik yiri ọtụtụ akụkụ nke Protestantizim dị ugbu a, n’ihi na Protestantizim emebiela nke ukwuu kemgbe ụbọchị ndị Ndozigharị.”
“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.
“Dị ka ụka ndị Protestant na-achọ ihu ọma nke ụwa, ebere ụgha emeela ka anya ha kpuo ìsì. Ha anaghị ahụ na ọ ziri ezi ikwere ihe ọma banyere ihe ọjọọ niile, ma, dịka nsonaazụ a na-apụghị izere ezere, n’ikpeazụ ha ga-ekwere ihe ọjọọ banyere ihe ọma niile. Kama iguzo n’ịgbachitere okwukwe ahụ e nyefere ndị nsọ otu ugboro, ha ugbu a, dị ka a pụrụ isi kwuo ya, na-arịọ Rome mgbaghara n’ihi echiche ha banyere ya nke ha chere na ọ bụghị nke ebere, na-arịọkwa ka a gbaghara ha maka ikpa ókè ha.”
“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.
“Otutu buru ibu nke ndị, ọbụna n’ime ndị na-ele Romanism anya n’enweghị mmasị ọ bụla, anaghị aghọta nke ọma obere ihe ize ndụ dị n’ike na mmetụta ya. Ọtụtụ na-ekwusi ike na ọchịchịrị nke uche na nke omume ọma nke juru ebe nile n’oge Middle Ages kwadoro mgbasa nke ozizi ya, nkwenkwe ụgha ya, na mmegbu ya, nakwa na ọgụgụ isi ka ukwuu nke oge a, mgbasa sara mbara nke ọmụma n’ozuzu, na mmụba nke nnwere onwe n’ihe gbasara okpukpe, na-egbochi ịlọghachi nke enweghị ndidi na ọchịchị aka ike. A na-akwa emo ọbụna echiche ahụ bụ na ọnọdụ dị otu a ga-adị n’oge a nke amamiihe. Ọ bụ eziokwu na nnukwu ìhè, nke uche, nke omume ọma, na nke okpukpe, na-amụkwasị ọgbọ a. N’ime ibe ndị meghere emepe nke Okwu Nsọ nke Chineke, e si n’eluigwe mee ka ìhè tụọ n’elu ụwa. Ma ekwesịrị icheta na ka ìhè e nyere si dị ukwuu, ka ọchịchịrị nke ndị na-agbagọ ma na-ajụ ya si adị ukwuu.”
“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.
“Ọmụmụ Akwụkwọ Nsọ nke e ji ekpere soro ga-egosi ndị Protestant agwa eziokwu nke ọchịchị ndị popu ma mee ka ha kpọọ ya asị ma zere ya; ma ọtụtụ mmadụ maara ihe nke ukwuu n’echiche onwe ha nke na ha anaghị ahụ mkpa ọ dị iji ịdị umeala n’obi chọọ Chineke ka e duru ha banye n’eziokwu. Ọ bụ ezie na ha na-anya isi n’ọmụma ha, ha amaghị ma Akwụkwọ Nsọ ma ike Chineke. Ha aghaghị inwe ụzọ ụfọdụ ha ga-esi mee ka akọ na uche ha dajụọ, ya mere ha na-achọ ihe nke kacha nta n’ihe ime mmụọ ma na-eweda mmadụ ala. Ihe ha na-achọ bụ ụzọ isi chefuo Chineke nke ga-apụta dịka ụzọ isi cheta Ya. Ọchịchị ndị popu dabara adaba nke ọma iji zute mkpa ndị a nile. E kwadebere ya maka klaasị mmadụ abụọ, nke na-agbakọta ihe fọrọ nke nta ka ọ bụrụ ụwa dum—ndị a ga-azọpụta site n’ọrụ ọma ha, na ndị a ga-azọpụta n’ime mmehie ha. N’ebe a ka ihe nzuzo nke ike ya dị.”
“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.
“E gosiri na e gosiwo na ụbọchị nke nnukwu ọchịchịrị nke uche bara uru nye ihe ịga nke ọma nke ọchịchị popu. A ka ga-egosikwa na ụbọchị nke nnukwu ìhè nke uche bara kwa uru nye ihe ịga nke ọma ya. N’oge ndị gara aga, mgbe ndị mmadụ nọ na-enweghị okwu Chineke na-enweghịkwa ọmụma nke eziokwu, e kpuchiri anya ha, ọtụtụ puku mmadụ wee daba n’ọnyà, n’ihi na ha ahụghị ụgbụ e setịpụrụ n’ụkwụ ha. N’ọgbọ a e nwere ọtụtụ ndị anya ha na-enwu mgbagwoju anya n’ìhè na-egbu maramara nke echiche mmadụ, ‘sayensị a na-akpọ n’ụgha sayensị;’ ha anaghị aghọta ụgbụ ahụ, ha wee banye n’ime ya n’otu mfe ahụ ka a ga-asị na e kpuchiri anya ha. Chineke zubere ka a were ike uche mmadụ dịka onyinye sitere n’aka Onye kere ya, nakwa ka e jiri ya jeere eziokwu na ezi omume ozi; ma mgbe a na-azụ mpako na agụụ ịrị elu, ndị mmadụ wee bulie ozizi nke ha elu karịa okwu Chineke, mgbe ahụ ọgụgụ isi nwere ike ime mmebi ka ukwuu karịa amaghị ama. N’ụzọ dị otu a, sayensị ụgha nke ụbọchị ndị a, nke na-emebi okwukwe n’Akwụkwọ Nsọ, ga-egosi na ọ ga-enwekwa ihe ịga nke ọma n’ịkwadebe ụzọ maka nnabata ọchịchị popu, ya na ụdị ya ndị na-atọ ụtọ, dịka ijide ihe ọmụma azụ si mee n’imeghe ụzọ maka ịbawanye ike ya n’Oge Ọchịchịrị.”
“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.
“N’ime mmegharị ndị a na-aga n’ihu ugbu a na United States iji nweta maka ụlọọrụ na omenala nke ụka nkwado nke ọchịchị, ndị Protestant na-agbaso nzọụkwụ ndị na-akwado ọchịchị pope. Ee, karịa nke ahụ, ha na-emeghe ụzọ ka ọchịchị pope weghachite n’ime America nke Protestant ọchịchị kasịnụ ahụ ọ tụfuru na Ụwa Ochie. Ma ihe na-enye mmegharị a ihe ọ pụtara karịa bụ eziokwu ahụ na ihe bụ isi a na-atụ anya ya bụ ime ka idebe ụbọchị Sọnde bụrụ iwu—omenala nke sitere na Rome, nke ọ na-ekwukwa na ọ bụ akara nke ikike ya. Ọ bụ mmụọ nke ọchịchị pope—mmụọ nke imekọrịta na omenala nke ụwa, nsọpụrụ a na-enye ọdịnala mmadụ karịa iwu Chineke—ka na-abanye n’ime ụka ndị Protestant ma na-eduga ha ime otu ọrụ ahụ nke ibuli Sọnde elu nke ọchịchị pope mere tupu ha.”
“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.
“Ọ bụrụ na onye na-agụ akwụkwọ ahụ chọrọ ịghọta ndị ọrụ a ga-eji rụọ ọrụ n’asọmpi ahụ na-abịa n’oge na-adịghị anya, naanị ihe ọ ga-eme bụ ịgbaso ndekọ nke ụzọ ndị Rom jiri mee otu ebumnobi ahụ n’oge ndị gara aga. Ọ bụrụ na ọ chọrọ ịma otú ndị Papist na ndị Protestant jikọtara ọnụ ga-esi mesoo ndị na-ajụ nkwenkwe ha, ka ọ hụ mmụọ nke Rom gosipụtara megide Ụbọchị Izu Ike na ndị na-agbachitere ya.
“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.
“Iwu eze, kansụl ukwu nile, na iwu-nsọ ụka ndị ike ụwa na-akwado, bụ nzọụkwụ ndị emume ndị ọgọ mmụọ ji ruo n’ọnọdụ nsọpụrụ ya n’ime ụwa Ndị Kraịst. Nzọụkwụ ọha mbụ e ji manye idebe ụbọchị Sọnde bụ iwu Constantine nyere. (A.D. 321) Iwu a chọrọ ka ndị bi n’obodo zuo ike n’‘ụbọchị anyanwụ a na-asọpụrụ,’ ma kwere ka ndị ime obodo gaa n’ihu n’ọrụ ugbo ha. Ọ bụ ezie na n’ezie ọ bụ iwu ndị ọgọ mmụọ, eze ukwu ahụ mere ka a manye ya ka a na-edebe ya mgbe ọ nabatasịrị Iso Ụzọ Kraịst n’aha naanị.”
“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.
“N’ihi na iwu eze ahụ egosịghị onwe ya dị ka ihe ga-anọchi ikike nke Chineke n’ụzọ zuru ezu, Eusebius, bụ bishọp nke na-achọ amara ndị eze, nke kwa bụ enyi pụrụ iche na onye na-eto Constantine n’ihu, kwusiri ike na Kraịst ebufela Ụbọchị Izu Ike ahụ n’Ụbọchị Onyenwe anyị. Ọ dịghị ọbụna otu ihe àmà sitere n’Akwụkwọ Nsọ e wetara iji gosi eziokwu nke ozizi ọhụrụ ahụ. Eusebius n’onwe ya, n’amaghị ama, kwetara ụgha ya ma kpọrọ aka n’ebe ndị bụ ezi ndị kpatara mgbanwe ahụ nọ. ‘Ihe niile,’ ka ọ na-ekwu, ‘ihe ọbụla ọ bụ ọrụ ime n’Ụbọchị Izu Ike, ndị a ka anyị ebufela n’Ụbọchị Onyenwe anyị.’—Robert Cox, Sabbath Laws and Sabbath Duties, peeji nke 538. Ma arịrịọ banyere Sọnde ahụ, n’agbanyeghị na ọ nweghị ntọala, nyere ndị mmadụ obi ike ịzọ ụkwụ n’elu Ụbọchị Izu Ike nke Onyenwe anyị. Ndị niile chọrọ ka ụwa sọpụrụ ha nabatara emume ahụ a ma ama.”
“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.
“Mgbe e guzobere ọchịchị pope ahụ nke ọma, a gara n’ihu n’ọrụ ibuli Sọnde elu. Ruo nwa oge, ndị mmadụ na-arụ ọrụ ugbo mgbe ha anaghị aga ụka, a ka na-ewerekwa ụbọchị nke asaa dịka Sabat. Ma nwayọọ nwayọọ e mere mgbanwe. A machibidoro ndị nọ n’ọfịs dị nsọ ikpe ikpe n’arụmụka obodo ọbụla n’ụbọchị Sọnde. N’oge na-adịghị anya mgbe ahụ gasịrị, e nyere iwu ka mmadụ niile, n’agbanyeghị ọkwa ha, zere ọrụ nkịtị, n’okpuru ntaramahụhụ nke ịkwụ ụgwọ iwu maka ndị nwe onwe ha, na iti ihe n’ihe gbasara ndị ohu. Mgbe e mesịrị, e nyere iwu na a ga-eji ịnapụ ndị ọgaranya ọkara nke akụ na ụba ha taa ha ahụhụ; ma n’ikpeazụ, na ọ bụrụ na ha ka nọgide na-ekwesi olu ike, a ga-eme ha ndị ohu. A ga-eme ka ndị nọ n’ọkwa dị ala taa ahụhụ site n’ịkpọpụ ha n’ala ruo mgbe ebighị ebi.”
“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.
“A kpọkwarakwa ọrụ ebube ka e jiri ha rụọ ọrụ. N’etiti ihe ịtụnanya ndị ọzọ, a kọọrọ na mgbe otu onye ọrụ ubi nke na-achọ ịga ịkọ ubi ya n’Ụbọchị Sọnde ji ígwè hichaa ihe ọ na-eji akọ ubi, ígwè ahụ rapaara n’aka ya nke ọma, ma ruo afọ abụọ ọ na-eburu ya gburugburu, ‘n’oke mgbu na ihere ya karịrị akarị.’—Francis West, Historical and Practical Discourse on the Lord’s Day, ibe 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.
“Mgbe e mesịrị, popu nyere ntụziaka ka ụkọchukwu parish dọọ ndị na-emebi ụbọchị Sọnde aka ná ntị ma chọọ ka ha gaa n’ụlọ ụka kpee ekpere ha, ka ha ghara iweta n’elu onwe ha na ndị agbata obi ha nnukwu ọdachi ọ bụla. Otu kansụl ụka wepụtara arụmụka ahụ, nke e jirila ebe nile mee ihe, ọbụna n’etiti ndị Protestant, na ebe ọ bụ na àmụ̀mà tụrụ ụfọdụ ndị mgbe ha nọ na-arụ ọrụ n’ụbọchị Sọnde, ọ ga-abụrịrị ụbọchị Sabbat ahụ. ‘O doro anya,’ ka ndị bishọp kwuru, ‘otú iwe Chineke si dị ukwuu n’ebe ileghara ụbọchị a anya ha nọ.’ E mechara kpọkuo ka ndị ụkọchukwu na ndị ozi, ndị eze na ndị isi, na ndị niile kwere ekwe ‘jiri mbọ ha nile na nlekọta ha nile mee ka e weghachi ụbọchị ahụ n’nsọpụrụ ya, ma, n’ihi otuto nke Kraịstianity, ka e were nsọpụrụ dị ukwuu karịa debe ya n’oge na-abịa.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.”
“The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law and enforced by the civil authorities throughout nearly all Christendom. (See Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)
“Ebe iwu dị iche iche nke kansụl gosipụtara na ha ezughị ezu, a rịọrọ ndị ọchịchị ụwa ka ha wepụta iwu eze nke ga-eme ka ụjọ baa n’obi ndị mmadụ ma mee ka a manye ha ịkwụsị ịrụ ọrụ n’ụbọchị Sọnde. N’otu sinọd e mere na Rom, e kwadoro mkpebi niile gara aga ọzọ site n’ike na nsọpụrụ ka ukwuu. E tinyekwara ha n’iwu ụka, ndị ọchịchị obodo wee mee ka a manye ha n’ihe fọrọ nke nta ka ọ bụrụ Kristendom dum. (Lee 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.
“Ma n’agbanyeghị nke ahụ, enweghị ikike sitere n’Akwụkwọ Nsọ maka idebe Ụbọchị Ụka kpatara nnukwu mgbagwoju anya. Ndị mmadụ jụrụ ikike ndị nkụzi ha nwere iji wepụ nkwupụta doro anya nke Jehova n’akụkụ, sị, ‘Ụbọchị nke asaa bụ Ụbọchị Izuike nke Onyenwe anyị bụ Chineke gị,’ ka e wee sọpụrụ ụbọchị anyanwụ. Iji mezuo ụkọ nke akaebe sitere na Bible, e kwesịrị iji ụzọ aghụghọ ndị ọzọ. Otu onye nkwado Ụbọchị Ụka nke nwere oké ịnụ ọkụ n’obi, onye gara chọọchị ndị dị n’England n’ihe dị ka njedebe narị afọ nke iri na abụọ, hụrụ nguzogide sitere n’aka ndị àmà kwesịrị ntụkwasị obi nye eziokwu; ma mbọ ya ghọrọ ihe efu nke ukwuu nke mere na o si n’ala ahụ pụọ ruo nwa oge ma malite ịchọ ụzọ ụfọdụ ọ ga-esi manye nkuzi ya. Mgbe ọ laghachiri, e mezuru ụkọ ahụ, ma n’ọrụ ya ndị sochirinụ o zutere ihe ịga nke ọma ka ukwuu. O wetara ya akwụkwọ mpịakọta nke na-ekwu na o si n’aka Chineke n’onwe Ya bịa, nke nwere iwu achọrọ maka idebe Ụbọchị Ụka, tinyere iyi egwu dị egwu iji tụọ ndị na-enupụ isi ụjọ. Akwụkwọ a dị oké ọnụ ahịa—nke bụ aghụghọ ụgha dị ala dịka usoro ahụ ọ na-akwado—e kwuru na o si n’eluigwe daa, na na a hụrụ ya na Jerusalem, n’elu ebe ịchụàjà nke St. Simeon, na Golgotha. Ma, n’eziokwu, ụlọ eze pontiff dị na Rome bụ isi iyi ebe o si pụta. N’oge niile, ụgha na akwụkwọ ụgha e ji akwalite ike na ọganihu nke chọọchị ka ndị ọchịchị papal jiri anya hụ dị ka ihe iwu kwadoro.”
“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.)
“Akwụkwọ mpịakọta ahụ machibidoro ịrụ ọrụ site n’oge awa nke itoolu, ya bụ, elekere atọ nke mgbede n’ụbọchị Satọdee, ruo n’ịwụ ọwụwa anyanwụ n’ụbọchị Mọnde; e kwupụtakwa na e ji ọtụtụ ọrụ ebube kwado ike ya. A kọrọ na ndị na-arụ ọrụ gafee oge a kara aka dara n’ọrịa nkwarụ. Otu onye na-egwe ọka, onye nwara ịkwá ọka ya, hụrụ na, kama ntụ ọka, iyi ọbara si na ya pụta, wiil igwe nri ahụ wee kwụsị ịtụgharị, n’agbanyeghị oke ifufe mmiri ahụ siri ike. Otu nwanyị nke tinyere mgwakota ntụ ọka n’ime oven hụrụ ya ka ọ ka dị ndụ mgbe e wepụrụ ya, ọ bụ ezie na oven ahụ dị nnọọ ọkụ. Nwanyị ọzọ, onye nwere mgwakota ntụ ọka akwadoro maka ịsa achịcha n’oge awa nke itoolu, ma kpebie idowe ya n’akụkụ ruo Mọnde, chọpụtara, n’echi ya, na e meela ya achịcha ma saa ya site n’ike Chineke. Otu nwoke nke sara achịcha mgbe awa nke itoolu gasịrị n’ụbọchị Satọdee chọpụtara, mgbe ọ nyawara ya n’ututu echi ya, na ọbara siri na ya pụta. Ọ bụ site n’ụdị akụkọ efu ndị a na-enweghị isi na nke jupụtara n’okwukwe ụgha ka ndị na-akwado ụbọchị Sọnde gbalịsiri ike ime ka ịdị nsọ ya guzobe. (Lee 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.
“N’ala Scotland, dịka n’ala England, e mere ka a na-asọpụrụ Sunday karịa site n’ijikọ ya na ya na akụkụ nke Sabbath oge ochie. Ma oge a chọrọ ka edobe ya n’ịdị nsọ dị iche. Iwu eze Scotland nyere kwupụtara na ‘Saturday malite n’elekere iri na abụọ nke ehihie kwesịrị ka e were ya dịka ụbọchị nsọ,’ nakwa na ọ dịghị mmadụ ọ bụla, site n’oge ahụ ruo ụtụtụ Monday, ga-etinye onwe ya n’ọrụ nke ụwa.—Morer, ibe 290, 291.”
“But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.
“Ma n’agbanyeghị mgbalị niile e mere iji guzobe ịdị nsọ nke Sọnde, ndị papist n’onwe ha kwupụtara n’ihu ọha ike ọchịchị nke Sabat sitere n’aka Chineke na mmalite mmadụ nke iwu ahụ nke e jiri dochie ya. N’arọ nke iri na isii, otu kansụl papa kwupụtara nke ọma, sị: ‘Ka Ndị Kraịst niile cheta na Chineke doro ụbọchị nke asaa nsọ, nakwa na e natara ya ma debe ya, ọ bụghị naanị n’aka ndị Juu, kama n’aka ndị ọzọ niile na-ekwu na ha na-efe Chineke; ọ bụ ezie na anyị Ndị Kraịst agbanweela Sabat ha ka ọ bụrụ Ụbọchị Onyenwe anyị.’—Ibid., peeji 281, 282. Ndị ahụ nọ na-emetụ iwu Chineke aka n’ụzọ gbanwere agbanwe amaghịghị ụdị ọrụ ha na-arụ. Ha na-etinye onwe ha n’elu Chineke n’ama ụma.”
“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.
“E nyere ihe nlereanya doro anya nke amụma Rom n’ebe ndị na-ekwenyeghị na ya nọ n’ime ogologo ma juputara n’ọbara mkpagbu a kpagburu ndị Waldenses, ụfọdụ n’ime ha bụ ndị na-edebe Ụbọchị Izu Ike. Ndị ọzọ tara ahụhụ n’ụzọ yiri nke a n’ihi ikwesị ntụkwasị obi ha n’iwu nke anọ. Akụkọ ihe mere eme nke ụka ndị Etiopia na Abyssinia dịkwa mkpa nke ukwuu. N’etiti ọchịchịrị nke Oge Ọchịchịrị, ndị Kraịst nke Etiti Afrịka furu efu n’anya ma bụrụkwa ndị e chefuru echefu site n’aka ụwa, ma ruo ọtụtụ narị afọ, ha nwetara nnwere onwe n’ime ime ihe okwukwe ha. Ma n’ikpeazụ, Rom matara ịdị adị ha, n’oge na-adịghịkwa anya e duhie eze ukwu Abyssinia ka o kweta pope dịka onye nnọchi anya Kraịst. Mwepu onwe ndị ọzọ sochiri.”
“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.
“E wepụtara iwu nke machibidoro idebe Ụbọchị Izuike n’okpuru ntaramahụhụ kachasị njọ. (Lee Michael Geddes, Church History of Ethiopia, ibe 311, 312.) Ma ọchịchị aka ike nke papa ghọrọ n’oge na-adịghị anya ibu arọ nke na-emerụ ahụ nke ukwuu, nke mere na ndị Abyssinia kpebiri ịtọhapụ olu ha na ya. Mgbe ọgụ dị egwu gasịrị, a chụpụrụ ndị Romanist n’ókèala ọchịchị ha, weghachikwara okwukwe ochie ahụ. Ụka dị iche iche ṅụrịrị ọṅụ n’ihi nnwere onwe ha, ha echezọghịkwa mgbe ọ bụla ihe ọmụmụ ha mụtara banyere aghụghọ, oke ịnụ ọkụ n’obi, na ike ọchịchị aka ike nke Rome. N’ime alaeze ha nke dịpụrụ adịpụ, ha nwere afọ ojuju ịnọgide, ebe ndị fọdụrụ n’Ụwa Ndị Kraịst amaghị ha.”
“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.
“Nzukọ dị iche iche nke dị n’Afrịka debere Ụbọchị Izuike dịka nzukọ papal si debe ya tupu ndapụ n’ezi okwukwe ya ezuru oke. Mgbe ha debere ụbọchị nke asaa n’irube isi n’iwu Chineke, ha zere ọrụ n’ụbọchị Sọnde n’ịgbaso omenala nke nzukọ ahụ. Mgbe Rom nwetara ike kachasi elu, ọ zọpụtawo Ụbọchị Izuike nke Chineke n’okpuru ụkwụ iji bulie nke ya elu; ma nzukọ dị iche iche nke dị n’Afrịka, bụ ndị zoro ezo ihe fọrọ nke nta ka ọ bụrụ otu puku afọ, esoghị na ndapụ n’ezi okwukwe a. Mgbe e wetara ha n’okpuru ọchịchị Rom, a manyere ha ịhapụ nke bụ eziokwu ma bulie sabbath ụgha elu; ma ozugbo ha nwetaghachiri nnwere onwe ha, ha laghachiri n’irube isi n’iwu nke anọ.
“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.
“Akụkọ ndị a banyere ihe ndị gara aga na-ekpughe n'ụzọ doro anya iro Rom nwere n’ebe ezi ụbọchị izu ike ahụ na ndị na-agbachitere ya nọ, na ụzọ ndị ọ na-eji akwanyere ụlọọrụ ahụ nke o kere ugwu. Okwu Chineke na-akụzi na a ga-emegharịkwa ihe ndị a mgbe ndị Roman Katọlik na ndị Protestant ga-ejikọta onwe ha maka ibuli Sọnde elu.
“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.
“Amụma nke Mkpughe 13 na-ekwupụta na ike ahụ nke anụ ọhịa ahụ nke nwere mpi ndị yiri nke nwa atụrụ nọchiri anya ya ga-eme ka ‘ụwa na ndị bi n’ime ya’ fee ọchịchị ndị popu ofufe—nke e ji anụ ọhịa ahụ ‘dị ka agụ’ nọchianya. Anụ ọhịa ahụ nke nwere mpi abụọ ga-ekwukwa ‘nye ndị bi n’ụwa, ka ha mee ihe oyiyi nye anụ ọhịa ahụ;’ ma ọzọkwa, ọ ga-enye mmadụ niile iwu, ‘ma ndị nta ma ndị ukwu, ndị ọgaranya na ndị ogbenye, ndị nwere onwe ha na ndị ohu,’ ka ha nata akara nke anụ ọhịa ahụ. Mkpughe 13:11–16. E gosila na United States bụ ike ahụ nke anụ ọhịa ahụ nke nwere mpi ndị yiri nke nwa atụrụ nọchiri anya ya, na na amụma a ga-emezu mgbe United States ga-amanye idebe ụbọchị Sọnde, nke Rom na-azọrọ dị ka nnabata pụrụ iche nke ọchịchị elu ya. Ma n’ịsọpụrụ ọchịchị ndị popu a United States agaghị anọ naanị ya. Mmetụta Rom n’ime mba ndị ahụ nke n’oge gara aga kwetara ọchịchị ya ka dị anya ịbụ nke ebibiela kpamkpam. Ma amụma na-ebu amụma banyere mweghachi nke ike ya. ‘Ahụrụ m otu n’ime isi ya dịka a ga-asị na e merụrụ ya ahụ ruo ọnwụ; a gwọkwara ọnya ọnwụ ya: ụwa niile wee ju anya soro anụ ọhịa ahụ.’ Amaokwu nke 3. Itinye ọnya ọnwụ ahụ na-egosi ọdịda ọchịchị ndị popu na 1798. Mgbe nke a gasịrị, ka onye amụma ahụ na-ekwu, ‘a gwọkwara ọnya ọnwụ ya: ụwa niile wee ju anya soro anụ ọhịa ahụ.’ Pọl na-ekwu nke ọma na ‘mmadụ nke mmehie’ ahụ ga-adịgide ruo ọbịbịa nke abụọ. 2 Ndị Tesalonaịka 2:3–8. Ruo na njedebe nke oge ọ ga-aga n’ihu n’ọrụ aghụghọ. Ma onye dere Mkpughe na-ekwupụtakwa, n’ịtụ aka kwa n’ọchịchị ndị popu: ‘Ndị niile bi n’elu ụwa ga-efe ya ofufe, ndị aha ha edeghị n’akwụkwọ nke ndụ.’ Mkpughe 13:8. Ma n’Ụwa Ochie ma n’Ụwa Ọhụrụ, a ga-enye ọchịchị ndị popu nsọpụrụ n’ime nsọpụrụ a na-enye usoro ụbọchị Sọnde, nke dabere naanị n’ike ọchịchị Chọọchị Rom.”
“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.
“Kemgbe etiti narị afọ nke iri na itoolu, ndị na-amụ amụma dị na United States ewetawo ụwa àmà a. N’ihe omume ndị a na-eme ugbu a, a na-ahụ ọganihu ngwa ngwa n’ebe mmezu nke amụma ahụ e buru n’ọnụ dị. N’etiti ndị nkụzi Protestant, e nwere otu nkwupụta ahụ nke ikike sitere n’aka Chineke maka idebe ụbọchị Sọnde, na otu enweghị ihe àmà sitere n’Akwụkwọ Nsọ ahụ, dịka ọ dịkwa n’aka ndị ndu papal ndị chepụtara ọrụ ebube iji dochie ebe iwu sitere n’aka Chineke kwesịrị ịdị. Nkwupụta ahụ na a na-ebute ikpe Chineke n’ahụ mmadụ n’ihi imebi ha imebi sabbath-Sọnde, ka a ga-ekwughachi; ọbụna ugbu a, a malitelarị ịkụsi ya ike. Ma mmegharị iji manye idebe ụbọchị Sọnde na-enweta ngwa ngwa ala.”
“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?
“Ọ dị ịtụnanya n’amamihe aghụghọ ya na n’ụzụ aghụghọ ya ka Chọọchị Rom dị. Ọ pụrụ ịgụ ihe ga-adị. Ọ na-eche oge ya, ebe ọ na-ahụ na ụka ndị Protestant na-enye ya nsọpụrụ site n’ịnakwere sabbath ụgha ahụ nakwa na ha na-akwado ịmanye ya site n’ụzọ ndị ahụ nke ọ bụ ya onwe ya jiri rụọ ọrụ n’oge ndị gara aga. Ndị jụrụ ìhè nke eziokwu ga-achọkwa enyemaka nke ike a nke na-akpọ onwe ya na-adịghị emehie emehie iji bulie elu otu iwu nke sitere n’aka ya. O nweghị ike isi ike ịkọ otú ọ ga-esi ngwa ngwa bịa inyere ndị Protestant aka n’ọrụ a. Ònye ghọtara nke ọma karịa ndị ndu papal otú e si emeso ndị na-anaghị ege Chọọchị ntị?”
“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.
“Nzukọ Roman Katọlik, ya na ngalaba ya nile n’ụwa dum, na-etolite otu nnukwu nzukọ dị n’okpuru ọchịchị oche pope, nke e mere kwa ka ọ jeere ọdịmma oche papal ahụ ozi. A na-akụziri ọtụtụ nde ndị na-enwe nkwurịta okwu ya, n’ala ọbụla n’elu ụwa, ka ha were onwe ha dịka ndị e ji nrubeisi nye pope kee. N’agbanyeghị obodo ha ma ọ bụ ọchịchị ha, ha kwesịrị ile ikike nzukọ ahụ anya dịka nke dị elu karịa ikike ọ bụla ọzọ. Ọ bụ ezie na ha pụrụ iṅụ iyi na-ekwe nkwa iguzosi ike n’ihe nye steeti, ma n’azụ nke a ka nkwa nrubeisi nye Rom dị, nke na-atọhapụ ha n’aka nkwa ọ bụla nke na-emegide ọdịmma ya.”
“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.
“Akụkọ ihe mere eme na-agba àmà banyere mgbalị aghụghọ ya na nke na-adịgide adịgide iji tinye onwe ya n’ihe gbasara mba dị iche iche; ma ozugbo o nwetara ebe ọ ga-eguzo, ka o wee mee ka ebumnuche nke ya gaa n’ihu, ọbụna ruo n’ịla n’iyi nke ndị eze na ndị mmadụ. N’afọ 1204, Pope Innocent III nwetara n’aka Peter II, eze nke Arragon, iyi pụrụ iche a na-esonụ: ‘Mụ onwe m, Peter, eze nke ndị Arragon, na-ekwupụta ma na-ekwe nkwa ịbụ onye na-ekwesị ntụkwasị obi na onye na-erube isi mgbe niile nye onyenwe m, Pope Innocent, nye ndị ga-anọchi ya n’ọkwa Katọlik, na Chọọchị Rom, nakwa iji ntụkwasị obi debe alaeze m n’irube isi nye ya, na-agbachitere okwukwe Katọlik, ma na-achụso ajọ nkwenkwe nke ndị jụrụ okwukwe.’—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. Nke a kwekọrọ n’ihe a na-ekwu banyere ike nke pontiff Rom, ‘na ọ bụ iwu kwere ya iwepụ ndị eze ukwu n’oche,’ na ‘na ọ pụrụ ịtọhapụ ndị a na-achị n’ịkwado nrubeisi ha n’aka ndị ọchịchị ajọ omume.’—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.
“Ka e cheta ya, ọ bụ nganga Rom ka ọ na-ekwu na ọ dịghị agbanwe agbanwe. Ụkpụrụ Gregory VII na Innocent III ka bụkwa Ụkpụrụ Chọọchị Roman Katọlik. Ma ọ bụrụ naanị na o nwere ike ahụ, ọ ga-etinye ha n’ọrụ ugbu a n’ike dị ka o mere n’ime narị afọ ndị gara aga. Ndị Protestant amachaghị ihe ha na-eme mgbe ha na-atụ aro ịnara enyemaka Rom n’ọrụ ibuli Sọnde elu. Mgbe ha nọgidere n’uche imezu nzube ha, Rom na-achọ iweghachi ike ya ọzọ, ịlaghachite n’isi ọchịchị ya furu efu. Ka e mee ka ụkpụrụ ahụ guzobe otu ugboro na United States na chọọchị pụrụ iji ma ọ bụ chịkwaa ike nke steeti; na a pụrụ ime ka a na-eme emume okpukpe site n’iwu ụwa; n’okwu dị mkpirikpi, na ikike chọọchị na steeti ga-achịkwa akọ na uche, mgbe ahụ mmeri Rom n’obodo a bụ ihe e ji n’aka.”
“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.
“Okwu Chineke enyela ịdọ aka ná ntị banyere ihe ize ndụ na-abịanụ; ọ bụrụ na eleghara nke a anya, ụwa Protestant ga-amata ihe nzube Rom bụ n’eziokwu, naanị mgbe ọ ga-adịla oke mbubreyo ịgbanahụ ọnya ahụ. Ọ na-etolite nwayọọ nwayọọ n’ike. Ozizi ya na-etinye mmetụta ha n’ụlọ nzuko omeiwu, n’ime ụka, na n’obi ụmụ mmadụ. Ọ na-achịkọba nnukwu ụlọ ya ndị toro elu ma dị arọ, n’ime ebe nzuzo ha ka a ga-emeghachi mkpagbu ya ndị gara aga. Nwayọọ nwayọọ, n’enweghị onye na-enyo ya enyo ma ọ bụ na-achọpụta ya, ọ na-eme ka ike ya sie ike iji kwalite ebumnuche nke ya mgbe oge ga-abịa ka o tie ihe. Naanị ihe ọ chọrọ bụ ebe uru dị ya, ma a na-enye ya nke a ugbu a. N’oge na-adịghị anya anyị ga-ahụkwa ma nwee mmetụta ihe nzube nke ihe Roman ahụ bụ. Onye ọbụla ga-ekwere ma rubekwa isi n’okwu Chineke ga-esi na nke ahụ nweta nkọcha na mkpagbu.” The Great Controversy, 563–581.