The book The Keys of This Blood: The Struggle for World Dominion Between Pope John Paul II, Mikhail Gorbachev, and the Capitalist West, was written by Malachi Martin, and it was first published in 1990. Martin examines the role of Pope John Paul II as a transformative figure in global politics and diplomacy during the latter half of the 20th century. He discusses the Pope’s role in the collapse of Communism in Eastern Europe. The book presents a Catholic perspective of the dynamics that brought about the fulfillment of verse forty of Daniel eleven, at the time of the end in 1989.

Buku The Keys of This Blood: The Struggle for World Dominion Between Pope John Paul II, Mikhail Gorbachev, and the Capitalist West, ditulis déning Malachi Martin, lan kapisan diterbitaké ing taun 1990. Martin nliti perané Paus Yohanes Paulus II minangka sawijining tokoh transformatif ing pulitik global lan diplomasi sajrone paruh pungkasan abad kaping 20. Dhèwèké ngrembug perané Sang Paus ing ambruké Komunisme ing Éropah Wétan. Buku iku nyuguhaké sawijining perspektif Katulik ngenani dinamika kang njalari kawujudané ayat kaping patang puluh saka Daniel sewelas, ing mangsa wekasan ing taun 1989.

Martin analyzes the internal dynamics of the Soviet Union under the leadership of Mikhail Gorbachev, particularly focusing on Gorbachev’s policies of “glasnost” (openness) and “perestroika” (restructuring). He discusses the challenges facing the Soviet Union and Gorbachev’s attempts to reform the Communist system. He explores the geopolitical tensions and power struggles between the Soviet Union (the king of the south—the dragon), the Catholic Church (the king of the north—the beast), and what he calls the capitalist West (the king of the north’s proxy army—the false prophet). He discusses the ideological conflicts, espionage, and covert operations that characterized the Cold War era and examines the efforts of various actors to shape the future of the world.

Martin nganalisis dinamika internal Uni Sovyèt ing sangisoré kapemimpinan Mikhail Gorbachev, mligi kanthi nggatekake kawicaksanan Gorbachev bab “glasnost” (kabukakan) lan “perestroika” (restrukturisasi). Panjenengané ngrembug tantangan-tantangan sing diadhepi déning Uni Sovyèt lan upaya-upaya Gorbachev kanggo ngreformasi sistem Komunis. Panjenengané nliti ketegangan-ketegangan géopolitik lan perjuwangan kakuwasan antarane Uni Sovyèt (raja ing sisih kidul—naga), Gréja Katulik (raja ing sisih lor—kéwan), lan apa sing diarani déning panjenengané minangka Kulon kapitalis (balané proksi saka raja ing sisih lor—nabi palsu). Panjenengané ngrembug pasulayan-pasulayan ideologis, spionase, lan operasi-operasi rahasia sing dadi ciri jaman Perang Adhem, sarta nliti upaya-upaya saka manéka warna pihak kanggo mbentuk masa depan donya.

Martin emphasizes the significance of Catholicism as a force in global politics and diplomacy. He argues that the Catholic Church, under the leadership of Pope John Paul II, played a pivotal role in shaping the course of history during this period and influencing the outcome of the Cold War. He places John Pauls’ influence in the context of the Marian apparitions at Fatima, Portugal, and identifies the influence of Fatima upon global events and the Catholic Church’s role in shaping the course of history. Martin suggests that the events at Fatima hold significant prophetic and geopolitical implications, particularly in the context of the Cold War era.

Martin nekanaké wigatiné Katulik minangka sawijining kakuwatan ing pulitik global lan diplomasi. Panjenengané ndhukung yèn Gréja Katulik, ing sangisoré kapemimpinan Paus Yohanes Paulus II, mainaké peranan kang wigati banget ing mbentuk lumakuné sajarah sajroning mangsa iki lan marakaké pangaruh marang asiling Perang Adhem. Panjenengané mapanaké pangaribawané Yohanes Paulus ing konteks penampakan Maria ing Fatima, Portugal, lan nandhesaké pangaruhé Fatima tumrap prastawa-prastawa global sarta peranan Gréja Katulik ing mbentuk lumakuné sajarah. Martin ngusulaké yèn prastawa-prastawa ing Fatima ngemot implikasi kenabian lan geopolitik kang wigati, mliginipun ing konteks jaman Perang Adhem.

Martin explores the three secrets of Fatima, which were allegedly revealed by the Virgin Mary to three young shepherd children in Fatima in 1917. He suggests that the third secret, which was initially kept secret by the Vatican and only revealed in 2000, contained apocalyptic warnings about the future of the Catholic Church and the world. Martin argues that the events at Fatima, including the apparitions and the messages conveyed by the Virgin Mary, had significant implications for global politics and the struggle between communism and capitalism during the Cold War era.

Martin njlentrehake telung rahasia Fatima, kang miturut pratelan kaparingake déning Perawan Maria marang telung bocah pangon enom ing Fatima ing taun 1917. Panjenengané ngandharake bilih rahasia katelu, kang wiwitané dirahasiakake déning Vatikan lan nembe kaandharake ing taun 2000, ngemot pepéling-pepéling apokaliptik ngenani mangsa ngarep Greja Katulik lan jagad. Martin mratelakake bilih prastawa-prastawa ing Fatima, kalebu panampakan-panampakan lan pesen-pesen kang kawedhar déning Perawan Maria, nduwèni implikasi kang wigati tumrap pulitik global lan tumrap perjuangan antarané komunisme lan kapitalisme sajroning mangsa Perang Adhem.

Martin highlights the role of Pope John Paul II as a key figure in the fulfillment of the prophecies of Fatima. He suggests that John Paul II saw himself as the “bishop in white” mentioned in the third secret of Fatima and that he viewed his papacy as a mission to confront the forces of evil and promote spiritual renewal within the Catholic Church and society at large.

Martin negesaké peran Paus Yohanes Paulus II minangka tokoh wigati ing kawujudané ramalan-ramalan Fatima. Panjenengané ngandharaké yèn Yohanes Paulus II nyawang dhiriné dhéwé minangka “uskup nganggo klambi putih” kang kasebat ing rahasia katelu saka Fatima, lan yèn panjenengané mirsani kapausané minangka sawijining misi kanggo ngadhepi kakuwataning piala lan nglestarekaké pambaharuan rohani ing sajroning Gréja Katulik lan masarakat amba.

Martin suggests that the messages of Fatima emphasized the importance of spiritual warfare and the need for the Catholic Church to confront the forces of evil, both within and outside the Church. He argues that the events at Fatima provided a spiritual and moral framework for understanding and addressing the challenges facing humanity in the modern world. The Fatima messages represent the satanic message which conditions Catholicism to accept Satan as Christ, when he “personates” Christ at the soon coming Sunday law.

Martin nyaranake bilih pesen-pesen Fatima nekanake pentinge peperangan rohani lan kabutuhan tumrap Gréja Katulik kanggo ngadhepi kakuwatan piala, becik ing sajroning Gréja uga ing sanjabané Gréja. Panjenengané ndhukung panemu bilih prastawa-prastawa ing Fatima nyawisake sawijining rerangka rohani lan moral kanggo mangertèni lan nanggapi tantangan-tantangan kang diadhepi umat manungsa ing donya modern. Pesen-pesen Fatima makili pesen setan kang mbentuk Katulik supaya nampa Iblis minangka Kristus, nalika dhèwèké “nyulihi pakaryaning” Kristus ing angger-angger Minggu kang enggal bakal rawuh.

“Satan will work miracles to deceive those who dwell upon the earth. Spiritualism will do its work by causing the dead to be personated. Those religious bodies who refuse to hear God’s messages of warning will be under strong deception, and will unite with the civil power to persecute the saints. The Protestant churches will unite with the papal power in persecuting the commandment-keeping people of God. This is that power which constitutes the great system of persecution which will exercise spiritual tyranny over the consciences of men.

“Setan bakal nindakaké mujijat-mujijat kanggo ngapusi wong-wong sing manggon ana ing bumi. Rohisme bakal nindakaké pagawéané kanthi njalari wong mati diprabawani kaya-kaya urip manèh. Badan-badan agama sing nampik ngrungokaké pesen-pesen pepélinging Allah bakal kacemplung ing pangapusan sing rosa, lan bakal manunggal karo kakuwasan sipil kanggo nganiaya para suci. Pasamuwan-pasamuwan Protestan bakal manunggal karo kakuwasan kapausan ing nganiaya umat Allah sing netepi pepakon-pepakon. Iki yaiku kakuwasan sing mbangun sistem panganiaya gedhé, kang bakal nindakaké tirani rohani marang ati nuraniné manungsa.

“‘He had two horns like a lamb, and he spake as a dragon.’ Though professing to be followers of the Lamb of God, men become imbued with the spirit of the dragon. They profess to be meek and humble but they speak and legislate with the spirit of Satan, showing by their actions that they are the opposite of what they profess to be. This lamb-like power unites with the dragon in making war upon those who keep the commandments of God and have the testimony of Jesus Christ. And Satan unites with Protestants and papists, acting in consort with them as the god of this world, dictating to men as if they were the subjects of his kingdom, to be handled and governed and controlled as he pleases.

“‘Dheweke nduwèni sungu loro kaya cempé, lan gunemané kaya naga.’ Sanadyan ngakoni dadi para pandhèrèké Cempening Allah, manungsa dadi kapenuhan déning rohé naga. Wong-wong iku ngakoni menawa padha alus lan andhap-asor, nanging padha guneman lan netepaké angger-angger kanthi rohé Sétan, lan lumantar tumindaké padha nuduhaké menawa sejatine padha kosok baliné saka apa kang diakoni. Kakuwasan kang kaya cempé iki manunggal karo naga ing nindakaké perang marang wong-wong kang netepi pepakoné Allah lan nduwèni paseksiné Yésus Kristus. Lan Sétan manunggal karo wong-wong Protestan lan para papis, tumindak sesarengan karo wong-wong mau minangka allahing jagad iki, ndhikte marang manungsa kaya déné wong-wong mau iku para kawulané kratoné, kang kudu diperlakokaké, dipréntah, lan dikendhalèkaké miturut sakarepé piyambak.”

“If men will not agree to trample underfoot the commandments of God, the spirit of the dragon is revealed. They are imprisoned, brought before councils, and fined. ‘He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads’ [Revelation 13:16]. ‘He had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed’ [verse 15]. Thus Satan usurps the prerogatives of Jehovah. The man of sin sits in the seat of God, proclaiming himself to be God, and acting above God.” Manuscript Releases, volume 14, 162.

“Manawa manungsa ora gelem sarujuk kanggo ngidak-idak pepakoné Allah, roh naga kababar. Wong-wong mau dipenjara, digawa ana ing ngarepé dewan-dewan, lan didenda. ‘Lan iya marakake sakehé wong, cilik lan gedhé, sugih lan mlarat, wong mardika lan batur, padha tampa tandha ana ing tangané tengen utawa ing bathuké’ [Wahyu 13:16]. ‘Lan iya kaparingan kakuwasan kanggo maringi urip marang gambaring kéwan iku, supaya gambaring kéwan iku bisa ngandika, lan njalari supaya sapa waé sing ora nyembah marang gambaring kéwan iku padha dipatèni’ [ayat 15]. Mangkono Iblis ngrebut hak kaistimewané Yéhuwah. Manungsa duraka lungguh ing dhamparé Allah, martakake awaké dhéwé dadi Allah, lan tumindak ngungkuli Allah.” Manuscript Releases, volume 14, 162.

Antichrist is a symbol of both the pope of Rome, and Satan, for the pope of Rome is Satan’s earthly representative. “Thus Satan usurps the prerogatives of Jehovah. The man of sin sits in the seat of God, proclaiming himself to be God, and acting above God.” Satan intends to so control the world when he takes control that he will dictate “to men as if they were the subjects of his kingdom, to be handled and governed and controlled as he pleases.” In order to have a religious throne to rule from He created the Catholic Church, and in order to have a political throne to rule from he created the United Nations.

Antikristus iku pralambang saka paus ing Roma lan uga Iblis, amarga paus ing Roma iku wakilé Iblis ana ing bumi. “Mangkono Iblis ngrampas hak-hak kaistiméwané Yéhuwah. Wong dosa mau lenggah ing dhamparé Allah, mratelakaké yèn dhèwèké iku Allah, lan tumindak ngungkuli Allah.” Iblis nduwèni ancas nguwasani jagad nganti mangkono nalika dhèwèké njupuk panguwasa, saéngga dhèwèké bakal ndhikte “marang manungsa kaya-kaya wong-wong mau iku para kawulané karajané, kanggo diperlakokaké, dipréntah, lan dikendhalèni miturut karepé dhéwé.” Supaya nduwèni dhampar agama kanggo mrentah saka kono, dhèwèké nyipta Gréja Katulik, lan supaya nduwèni dhampar pulitik kanggo mrentah saka kono, dhèwèké nyipta Perserikatan Bangsa-Bangsa.

“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

“Kompromi antarané paganisme lan kekristenan iki nuwuhaké pangrembakané ‘manungsa duraka’ kang wis diramalaké ing wangsit minangka wong sing nentang lan ngluhuraké awaké dhéwé ngungkuli Gusti Allah. Sistem agama palsu sing raseksa mau iku karya agunging pangwasané Iblis—sawijining monumèn tumrap usaha-usahané kanggo njumenengaké awaké dhéwé ing dhampar supaya mrentah bumi miturut karsané.” The Great Controversy, 50.

The miracle of Fatima, and its satanic prophecy is what Satan has employed to prepare a prophetic setting that allows Catholicism to quickly surrender their church into His control, when he appears, and personates Christ. His personation of Christ begins at the soon coming Sunday law, represented in verse sixteen, verse twenty-two, verse thirty-one and verse forty-one of Daniel chapter eleven.

Mukjijat Fatima, lan ramalané sing satanis, iku minangka sarana kang wis dienggo déning Sétan kanggo nyawisaké sawijining tatanan profètis kang ndadèkaké Katolik kanthi cepet nyerahaké gréjané menyang ing pangwasané, nalika dhèwèké ngatonaké awaké, lan nyamar dadi Kristus. Panyamarané dadi Kristus diwiwiti nalika hukum Minggu kang bakal enggal rawuh, kang diwakili ing ayat nembelas, ayat rong puluh loro, ayat telung puluh siji, lan ayat patang puluh siji saka Daniel pasal sewelas.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Liwat pranatan sing netepake lembaga Kepausan kanthi nglanggar angger-anggering Allah, bangsa kita bakal misahake awake kanthi tuntas saka kabeneran. Nalika Protestantisme bakal ngulurake tangane nyabrang jurang kanggo nggenggem tangane kakuwasan Roma, nalika dheweke bakal ngambah ngliwati telenging jurang kanggo sesalaman karo Spiritualisme, nalika, ing sangisoring pangaribawaning sesambungan telu iki, nagara kita bakal nampik saben asas Konstitusine minangka pamarentahan Protestan lan republik, sarta bakal nyawisake dalan tumrap panyebaran pepalang lan kasasarane kapausan, mula kita bisa mangerteni manawa wektu tumindake Iblis kang nggumunake wis teka lan manawa pungkasane wis cedhak.” Testimonies, jilid 5, 451.

At the Sunday law in the United States, the “time has come for the marvelous working of Satan.” In Revelation chapter thirteen, verse eleven, the United States “speaks” as a dragon, and then in verse thirteen, which is simply identifying what happens when the United States “speaks,” by passing the Sunday law, Satan appears to call fire down out of heaven.

Nalika ana angger-angger Minggu ing Amérika Sarékat, “wektu wis tekan kanggo pakaryan Satan kang nggumunaké.” Ing Wahyu bab telulas, ayat sewelas, Amérika Sarékat “ngandika” kaya naga, banjur ing ayat telulas, kang mung netepaké apa kang kelakon nalika Amérika Sarékat “ngandika,” yaiku kanthi netepaké angger-angger Minggu, Satan katon kaya nyeluk geni supaya tumurun saka langit.

“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

“Para abdiné Allah, kanthi pasuryan padhang lan sumunar déning kasucèn pasrah suci, bakal enggal-enggal tindak saka panggonan siji menyang panggonan liyané kanggo martakaké pawarta saka swarga. Kanthi éwonan swara, ing saindenging bumi, pepèling iku bakal diwènèhake. Kaélokan-kaélokan bakal katindakaké, wong-wong lara bakal mari, lan pratandha-pratandha lan kaélokan-kaélokan bakal ngetutaké wong-wong pracaya. Iblis uga makarya, kanthi kaélokan-kaélokan goroh, malah nganti nurunaké geni saka swarga ana ing ngarsané manungsa. Wahyu 13:13. Mangkono para padunung bumi bakal digawa kanggo nemtokaké ngadegé.” The Great Controversy, 611, 612.

The messages of Fatima were confirmed by a miracle that was testified to by the atheistic government newspapers that attended the event in order to refute the claims that had been made about the so-called Virgin Mary visiting the three children on the thirteenth day of the month from May until the miracle on October 13, 1917. Every atheistic news organization that was at Fatima at the time of the miracle confirmed the event. It was a genuine miracle (of Satan).

Pawartos-pawartos Fatima dipratelakaké beneré déning sawijining mujijat sing kasaksèni déning koran-koran pamaréntah ateistis sing rawuh ing prastawa mau supaya mbantah pangakèn-pangakèn sing wis kaatur ngenani apa sing sinebut Sang Perawan Maria ngunjungi bocah telu mau ing tanggal kaping telulas saben sasi wiwit sasi Mèi nganti dumadiné mujijat mau ing 13 Oktober 1917. Saben organisasi pawarta ateistis sing ana ing Fatima nalika mujijat iku dumadi negesaké prastawa mau. Iku satemené mujijat sing nyata (saka Iblis).

As Malachi Martin identified in his book, Pope John Paul was guided by his devotion to Mary of Fatima. The secret prophecy of Fatima, that was not revealed until the year 2000, was of course a satanic prophecy, but in the last days Jesus repeats the first days. The oldest book in the Bible, the first book that Moses wrote is the book of Job, and it identifies that Job, who represents the one hundred and forty-four thousand, for all the prophecies are fulfilled most perfectly in the last days. Satan, in the story of Job, is allowed to bring death and destruction upon Job, for the purpose of testing Job. The miracles that Satan is allowed to accomplish in the last days, are genuine miracles. They are satanic miracles, but God has allowed Satan to accomplish his crowning act, for the same purpose that he allowed Satan to test Job.

Kados ingkang dipunmangertosi déning Malachi Martin wonten ing bukunipun, Paus Yohanes Paulus dipunpituduh déning pengabdianipun dhateng Maria saking Fatima. Ramalan rahasia saking Fatima, ingkang mesthinipun boten dipunwedharaken ngantos taun 2000, temtu kemawon minangka ramalan setan, nanging ing dinten-dinten pungkasan Gusti Yesus mbaleni dinten-dinten wiwitan. Kitab ingkang paling sepuh wonten ing Alkitab, kitab kapisan ingkang dipunsurat déning Musa, inggih punika Kitab Ayub, lan kitab punika nedahaken bilih Ayub, ingkang nglambangaken wong satus patang doso sekawan ewu, awit sedaya ramalan kalampahan kanthi paling sampurna wonten ing dinten-dinten pungkasan. Satan, wonten ing cariyos Ayub, dipunparengaken nggawa pati lan karusakan dhateng Ayub, kanggé ancas nyobi Ayub. Kaelokan-kaelokan ingkang Satan dipunparengaken nindakaken wonten ing dinten-dinten pungkasan, punika kaelokan ingkang sajatosipun. Punika kaelokan setan, nanging Allah sampun marengaken Satan nindakaken tumindak puncakipun, kanggé ancas ingkang sami kaliyan wekdal Panjenenganipun marengaken Satan nyobi Ayub.

“Many endeavor to account for spiritual manifestations by attributing them wholly to fraud and sleight of hand on the part of the medium. But while it is true that the results of trickery have often been palmed off as genuine manifestations, there have been, also, marked exhibitions of supernatural power. The mysterious rapping with which modern spiritualism began was not the result of human trickery or cunning, but was the direct work of evil angels, who thus introduced one of the most successful of soul-destroying delusions. Many will be ensnared through the belief that spiritualism is a merely human imposture; when brought face to face with manifestations which they cannot but regard as supernatural, they will be deceived, and will be led to accept them as the great power of God.

“Akeh wong ngupaya nerangake manéka pawujudan rohani kanthi ngatributaké kabèh iku mung marang panipuan lan kaprigelan tangan saka pihak médium. Nanging sanadyan temenan yèn asil saka akal-akalan asring dipasrahaké kaya-kaya pawujudan sing asli, ana uga pratandha-pratandha nyata saka kakuwatan adikodrati. Ketukan-ketukan misterius kang dadi wiwitané spiritisme modern iku dudu asil saka rekayasa utawa kelicikan manungsa, nanging minangka pakaryan langsung saka para malaékat ala, kang kanthi mangkono ngenalaké salah siji saka pangapusan pikiran kang paling kasil lan ngrusak nyawa. Akeh wong bakal kepéngin jebak amarga pracaya yèn spiritisme iku mung panipuan manungsa; nalika digawa adhep-adhepan karo pawujudan-pawujudan kang ora bisa ora kudu dianggep adikodrati, wong-wong mau bakal kasasaraké, lan bakal katuntun nampani iku minangka kakuwatané Gusti Allah kang agung.

“These persons overlook the testimony of the Scriptures concerning the wonders wrought by Satan and his agents. It was by satanic aid that Pharaoh’s magicians were enabled to counterfeit the work of God. Paul testifies that before the second advent of Christ there will be similar manifestations of satanic power. The coming of the Lord is to be preceded by ‘the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9,10. And the apostle John, describing the miracle-working power that will be manifested in the last days, declares: ‘He doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do.’ Revelation 13:13, 14. No mere impostures are here foretold. Men are deceived by the miracles which Satan’s agents have power to do, not which they pretend to do.” The Great Controversy, 553.

“Wong-wong iki nglirwakake paseksèn Kitab Suci ngenani kaelokan-kaelokan kang katindakake déning Sétan lan para wakilé. Kanthi pitulungan satani, para ahli tenungé Firaun bisa niru pakaryané Allah. Paulus neksèkaké yèn sadurungé rawuhé Kristus kaping pindho bakal ana pawujudan-pawujudan kakuwasan satani kang padha mengkono. Rawuhé Gusti bakal didhisiki déning ‘pakaryaning Sétan kanthi sakehing kakuwasan lan tandha-tandha lan kaélokan-kaélokan palsu, lan kanthi sakehing panipuning piala.’ 2 Tesalonika 2:9,10. Lan rasul Yohanes, nalika njlentrehaké kakuwasan nindakaké mukjijat kang bakal kawedhar ing dina-dina wekasan, mratelakaké: ‘Panjenengané nindakaké kaélokan-kaélokan gedhé, nganti gawé geni tumurun saka langit marang bumi ana ing ngarsané manungsa, lan nasaraké wong-wong kang manggon ing bumi lumantar kaélokan-kaélokan mau kang diparingi kakuwasan kanggo ditindakaké.’ Wahyu 13:13, 14. Ing kéné ora mung panipuan kosong kang diramalaké. Manungsa disasaraké déning kaélokan-kaélokan kang para wakilé Sétan nduwèni kakuwasan kanggo nindakaké, dudu kang mung dipralambangaké nindakaké.” The Great Controversy, 553.

The messages of Fatima in Malachi Martin’s book are represented as the prophetic structure of Catholicism in the last days, in relation to an internal struggle within the church, that can be represented as either the good pope versus the bad pope, or the conservative pope versus the liberal pope. The conservative, and according to Martin’s reading of the miracle, the good pope, bases his understanding upon the First Vatican Council, also known as Vatican I, which took place from December 8, 1869 to July 20, 1870, convened by Pope Pius IX and primarily focused on defining the dogma of papal infallibility and addressing various theological and doctrinal issues facing the Catholic Church at the time. The Second Vatican Council, commonly known as Vatican II, was held much later, from October 11, 1962 to December 8, 1965. It was convened by Pope John XXIII and continued by Pope Paul VI after John XXIII’s death.

Pesen-pesen Fatima ing buku Malachi Martin dipratelakaké minangka struktur kenabian Katulik ing dina-dina wekasan, gegayutan karo sawijining perjuangan internal ing sajroning gréja, kang bisa dipratandhakaké minangka paus kang becik mungsuh paus kang ala, utawa paus konservatif mungsuh paus liberal. Paus konservatif, lan miturut pamacan Martin tumrap mukjijat mau, paus kang becik, ndhasaraké pangretèné marang Konsili Vatikan Kapisan, uga kawentar minangka Vatican I, kang kalaksanan wiwit tanggal 8 Désèmber 1869 nganti 20 Juli 1870, diselarasaké déning Paus Pius IX lan utamané ngarah marang netepaké dogma infalibilitas papal sarta nanggapi manéka prakara teologis lan doktrinal kang nalika semana diadhepi déning Gréja Katulik. Konsili Vatikan Kapindho, kang lumrahé kawentar minangka Vatican II, dianakaké luwih pungkasan, wiwit tanggal 11 Oktober 1962 nganti 8 Désèmber 1965. Konsili punika diselarasaké déning Paus Yohanes XXIII lan diterusaké déning Paus Paulus VI sawisé sédaipun Yohanes XXIII.

The last days of Catholicism, as Martin expressed it, identifies the struggle between the infallibility and primacy of the church of Rome as set forth in Vatican I, versus the liberalism that is currently on display by Francis the woke-pope, and represented in the documents of Vatican II. Martin suggests that within the struggle for these two approaches of controlling the church, the third world war breaks out, and Jesus returns, comes down to earth and places his blessing upon the good pope and takes the throne of the Catholic church.

Dina-dina pungkasan Katulik, kados ingkang dipunandharaken déning Martin, nandhesaken perjuangan antawisipun infalibilitas lan primasi gréja Roma kados ingkang katetepaken wonten ing Vatikan I, mungsuh liberalisme ingkang samenika kapratelakaken déning Fransiskus, paus ingkang “woke”, lan kaawakili wonten ing dokumèn-dokumèn Vatikan II. Martin ngusulaken bilih ing salebeting perjuangan antawisipun kalih pendekatan punika tumrap ngendhalèkaken gréja, perang donya kaping tiga njeblug, lan Gusti Yesus wangsul, tumurun dhateng bumi lan maringi berkahipun dhateng paus ingkang sae sarta ngasta dhampar gréja Katulik.

In verses thirteen through fifteen, of Daniel eleven, the history that immediately precedes the Sunday law of verse sixteen, describes the third and final battle of the proxy wars. It is the battle that follows Putin’s victory in verses eleven and twelve, but in the middle of those three verses, verse fourteen identifies when Catholicism enters into the history of the last days.

Ing ayat telulas nganti limalas, ing Daniel sewelas, sajarah kang langsung ndhisiki undhang-undhang Minggu ing ayat nembelas, nggambarake perang kaping telu lan kang pungkasan saka perang-perang proksi. Iku perang kang ndhèrèk kamenangané Putin ing ayat sewelas lan rolas, nanging ing tengahing telung ayat iku, ayat patbelas mratélakaké nalika Katulik mlebu ing sajarah dina-dina pungkasan.

According to Isaiah the whore of Rome is forgotten during the symbolic seventy-year reign of the sixth kingdom of Bible prophecy. The first time the papacy was enthroned upon the earth in 538, the waymark that preceded her enthronement was the decree of Justinian in 533.

Miturut Yesaya, sundel saka Roma dilalekake sajrone pamaréntahan simbolis pitung puluh taun saka karajan kaping enem ing ramalan Kitab Suci. Nalika kaping pisan kapausan ditetepake ing bumi ing taun 538, tandha dalan kang ndhisiki penetepane iku yaiku dekret Justinianus ing taun 533.

The history surrounding Justinian’s decree identifies that Justinian sought to consolidate his control over his kingdom by bringing an end to the religious argument that had been causing turmoil in the kingdom. That argument was whether the church in Constantinople in the east, or the church in Rome in the west was the head of the so-called Christian church. In verse thirteen, the last president of the United States will be confronted with a controversy that forces him to parallel the history of Justinian, and declare that the Catholic church is the head of the churches, and the corrector of heretics, in order to establish the necessary political support to consolidate his power.

Sajarah ing saubengé dekret Justinianus nuduhaké yèn Justinianus ngupaya ngukuhaké panguwasané atas karajané kanthi ngrampungaké pasulayan agama sing wis njalari geger ing karajan iku. Pasulayan iku yaiku apa gréja ing Konstantinopel ing sisih wétan, utawa gréja ing Roma ing sisih kulon, kang dadi sirah saka gréja sing sinebut gréja Kristen. Ing ayat telulas, présidhèn pungkasan saka Amérikah Sarékat bakal ngadhepi sawijining pasulayan sing meksa dhèwèké kanggo njajaraké sajarahé Justinianus, lan ngumumaké yèn gréja Katulik iku sirahing para gréja, lan pambener tumrap para bidat, supaya bisa ngadegaké panyengkuyung pulitik sing diperlokaké kanggo ngukuhaké panguwasané.

We should not place any confidence in the satanic predictions of Fatima, but we are required to see what is revealed in God’s Word. In the beginning of the twentieth century both horns of the earth beast entered into their third generation, which is the generation of compromise. The Republican horn surrendered its financial system to the world bankers, which trace their origins back to the house of the Red Shield, the Rothschilds, and its mysterious connection with the Illuminati, Freemasonry, secret societies and the Jesuit order. Sister White directly warns of these entities. During the same period of time Laodicean Adventism, as the Protestant horn, surrendered its educational and religious institutions to the governing of the world.

Kita ora kena ngandel babar pisan marang ramalan-ramalan satanis saka Fatima, nanging kita katemtokaké supaya ndeleng apa kang kawedhar ana ing Sabdaning Allah. Ing wiwitaning abad kaping rong puluh, kaloro sunguné kéwan bumi iku mlebu ing turunane kang katelu, yaiku turunaning kompromi. Sungu Republik masrahaké sistem keuangané marang para bankir donya, kang nulusur asal-usulé bali menyang kulawarga Red Shield, yaiku Rothschilds, lan gandhèngané kang rahasia karo Illuminati, Freemasonry, masyarakat-masyarakat rahasia, lan tatanan Jesuit. Sister White kanthi langsung mènèhi pepéling bab entitas-entitas iki. Ing wektu kang padha, Adventisme Laodikia, minangka sungu Protestan, masrahaké institusi-institusi pendhidhikan lan agamané marang pamaréntahan donya.

In that very time period, the modern king of the south begins its history with the Russian Revolution, and the modern king of the north begins its history with the miracle of Fatima. As Malachi Martin emphasizes in his book, beyond the internal struggle of the good and bad pope, the Fatima messages identified the struggle of Catholicism against atheism in general, but more specifically against the atheism of Russia. The secret that the pope in 1917 was to act upon contained the (satanic) promise, that if the pope would call a conclave and dedicate Russia to the Virgin Mary, then there would not be a second world war. It also identified that if the pope refused Russia would spread its philosophy far and wide and there would then be another world war.

Ing sajroning wekdal punika piyambak, ratu kidul modern miwiti sajarahipun kanthi Revolusi Rusia, lan ratu lor modern miwiti sajarahipun kanthi mukjijat Fatima. Kados ingkang dipun-tekanaken déning Malachi Martin wonten ing bukuipun, ngungkuli perjuwangan internal antawisipun paus ingkang sae lan paus ingkang awon, pesen-pesen Fatima nandhesaken perjuwangan Katulik nglawan ateisme sacara umum, nanging langkung mligi nglawan ateisme Rusia. Rahasia ingkang ing taun 1917 kedah dipun-tindakaken déning paus punika ngemot prasetya (satanis), bilih menawi paus badhé nyeluk sawijining conclave lan masrahaken Rusia dhateng Perawan Maria, mila boten badhé wonten perang donya kaping kalih. Rahasia punika ugi nedahaken bilih menawi paus nampik, Rusia badhé nyebaraken filsafatipun kanthi amba sanget, lan sawetawis punika lajeng badhé wonten perang donya sanèsipun.

The second world war included the war of Catholicism against the Communism of Russia. Catholicism’s proxy army in that war was Nazi Germany. The papacy always employs proxy armies. In 1933 the Catholic church, through the work of Cardinal Pacelli, signed a concordat with Adolph Hitler that allowed Hitler to take control of Germany, and by Hitler’s own testimony, that contract (concordat), was what allowed Hitler to solve the Jewish question. The Nazi’s were the papacy’s proxy against atheistic Russia in World War II, and in the second battle of the proxy wars, now being accomplished in the Ukraine, it is being carried out by another Nazi proxy army.

Perang Donya kapindho nyakup perang antarané Katulikisme nglawan Komunisme Rusia. Tentara proksi Katulikisme ing perang iku yaiku Jerman Nazi. Kapapan tansah migunakaké tentara-tentara proksi. Ing taun 1933 gréja Katulik, lumantar pakaryané Kardinal Pacelli, nandhatangani sawijining konkordat karo Adolph Hitler sing marengaké Hitler njupuk panguwasa ing Jerman, lan miturut pasekséné Hitler dhéwé, kontrak (konkordat) iku kang marengaké Hitler ngrampungaké pitakon Yahudi. Wong-wong Nazi iku dadi proksi kapapan nglawan Rusia sing atheistis ing Perang Donya II, lan ing paprangan kapindho saka perang-perang proksi, sing saiki lagi kalakon ing Ukraina, prakara iku ditindakaké déning tentara proksi Nazi liyané.

We will continue this study in the next article.

Panaliten iki badhé kita lajengaken ing artikel salajengipun.

“Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of spiritualism, the latter creates a bond of sympathy with Rome. The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.

“Liwat rong kasalahan gedhé, yaiku kalanggenganing jiwa lan kasucèné dina Minggu, Iblis bakal nggawa manungsa menyang ing pangapusané. Nalika kang kapisan ndadèkaké dhasar tumrap spiritualisme, kang kapindho nuwuhaké sesambungan katresnan karo Roma. Para Protestan ing Amerika Sarékat bakal dadi sing kawitan nguluraké tangané nyabrang jurang supaya nyekel tangané spiritualisme; wong-wong mau bakal nguluri tangan ngliwati telenging jurang kanggo jabat tangan karo kakuwasan Roma; lan ana ing sangisoré pangaribawané paseduluran telu iki, nagara iki bakal lumaku manut tapak-tlacaké Roma ing ngidak-idak hak-haking kalbu.”

“As spiritualism more closely imitates the nominal Christianity of the day, it has greater power to deceive and ensnare. Satan himself is converted, after the modern order of things. He will appear in the character of an angel of light. Through the agency of spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed. And as the spirits will profess faith in the Bible, and manifest respect for the institutions of the church, their work will be accepted as a manifestation of divine power.

“Manawa spiritualisme saya cedhak niru Kristen nominal ing jaman iki, saya gedhé kakuwasané kanggo ngapusi lan njiret. Iblis dhéwé bakal mratobat, manut tata cara modern. Dhèwèké bakal ngatonaké awaké kanthi watak malaékat pepadhang. Lumantar pirantiné spiritualisme, kaélokan-kaélokan bakal katindakaké, wong-wong lara bakal diwarasaké, lan akèh kaajaiban kang ora bisa disélaki bakal kalakon. Lan amarga roh-roh iku bakal ngakoni pracaya marang Kitab Suci lan nduduhaké pangurmatan marang pranatan-pranatan gréja, pakaryané bakal ditampa minangka pepanggihaning kakuwasan ilahi.

“The line of distinction between professed Christians and the ungodly is now hardly distinguishable. Church members love what the world loves and are ready to join with them, and Satan determines to unite them in one body and thus strengthen his cause by sweeping all into the ranks of spiritualism. Papists, who boast of miracles as a certain sign of the true church, will be readily deceived by this wonder-working power; and Protestants, having cast away the shield of truth, will also be deluded. Papists, Protestants, and worldlings will alike accept the form of godliness without the power, and they will see in this union a grand movement for the conversion of the world and the ushering in of the long-expected millennium.

“Garis pambédan antarané wong-wong kang ngakoni dadi wong Kristen lan wong-wong duraka saiki meh ora bisa dibédakaké. Para anggota pasamuwan padha tresna marang apa kang ditresnani déning donya lan siyap nyawiji karo wong-wong mau, lan Sétan netepaké arep nglumpukaké wong-wong mau dadi satunggaling badan lan kanthi mangkono nguwataké perkarané déwé kanthi nyapu kabèh wong mlebu ing barisan spiritisme. Wong-wong Papis, kang gumunggung babagan mukjijat minangka pratandha mesthi saka pasamuwan kang sejati, bakal gampang kapilut déning daya kang nindakaké kaélokan iki; lan wong-wong Protestan, sawisé mbuwang tamènging kayektèn, uga bakal kasasar. Wong-wong Papis, wong-wong Protestan, lan wong-wong kadonyan padha waé bakal nampa wangun kasalihan tanpa kakuwatané, lan ing sesambungan iki wong-wong mau bakal weruh satunggaling gerakan agung kanggo mretobataké donya lan nglantaraké tekane milenium kang wis suwé diarep-arep.”

“Through spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exalted system of religious faith; but at the same time he works as a destroyer. His temptations are leading multitudes to ruin. Intemperance dethrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war, for it excites the worst passions of the soul and then sweeps into eternity its victims steeped in vice and blood. It is his object to incite the nations to war against one another, for he can thus divert the minds of the people from the work of preparation to stand in the day of God.

“Liwat spiritisme, Sétan katon kaya dene sawijining pamaos kabecikan tumrap umat manungsa, marasaké lelara-lelarané wong akèh, lan ngakoni yèn dhèwèké nampilaké sawijining tatanan iman agama kang anyar lan luwih luhur; nanging ing wektu kang padha dhèwèké makarya minangka pangrusak. Panggodhané nuntun wong akèh marang karusakan. Ora bisa ngendhalèni dhiri njungkiring akal budi; panyenengan hawa nepsu, pasulayan, lan tumpahing getih banjur mèlu. Sétan remen marang perang, awit perang ngurubaké karep-karep jiwa kang paling ala lan banjur nyaput korban-korbané menyang kalanggengan ing sajroning kaanan kebanjiran ing duraka lan getih. Iku kang dadi ancasé, yaiku ngojok-ojoki bangsa-bangsa supaya perang siji marang sijiné, awit kanthi mangkono dhèwèké bisa nglalèkaké pikiraning wong akèh saka pakaryan panyawisan kanggo ngadeg ing dina Allah.”

“Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields His creatures and hedges them in from the power of the destroyer. But the Christian world have shown contempt for the law of Jehovah; and the Lord will do just what He has declared that He would—He will withdraw His blessings from the earth and remove His protecting care from those who are rebelling against His law and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some in order to further his own designs, and he will bring trouble upon others and lead men to believe that it is God who is afflicting them.” The Great Controversy, 588, 589.

“Iblis makarya lumantar unsur-unsur alam uga kanggo nglumpukaké panèné dhewe saka jiwa-jiwa sing durung siyap. Dhèwèké wis nyinau rahasia laboratorium alam, lan nggunakaké sakèhé kakuwatané kanggo nguwasani unsur-unsur mau nganti tekan wates sing diidinaké déning Allah. Nalika dhèwèké diparengaké nandhangi Ayub, sepira enggal wedhus-wedhus lan lembu-lembu, para abdi, omah-omah, anak-anak, padha kasirnakaké, kasangsaran siji nyusul kasangsaran liyané kaya sajroning sakedhèpan. Allah piyambak kang nglindhungi titah-titahé lan mageri wong-wong mau saka kakuwatan sang karusakan. Nanging jagad Kristen wis nedahaké pamerdi marang angger-anggeré Yéhuwah; lan Pangéran bakal nindakaké persis kaya kang wis dipratélakaké yèn bakal ditindakaké—Panjenengané bakal narik berkah-berkahé saka bumi lan nyingkiraké pangreksan-Nya saka wong-wong sing mbrontak marang angger-angger lan piwulang-Nya lan meksa wong liya supaya nindakaké mangkono uga. Iblis nguwasani kabèh wong sing ora dijaga kanthi mirunggan déning Allah. Dhèwèké bakal maringi sih lan kamakmuran marang sawatara wong kanggo ndhukung rancangan-rancangané dhéwé, lan dhèwèké bakal nekakaké kasangsaran marang wong liya lan nuntun manungsa supaya pracaya yèn Allah-lah sing nandhangi wong-wong mau.” The Great Controversy, 588, 589.