In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
Ing buku kanthi irah-irahan Hitler’s Pope, panganggité, John Cornwell, miwiti carita bab paus ing mangsa ngarep sing mréntah nalika Hitler nguwasani Jerman, kanthi nyritakaké mbah kakungé lan Paus Pius IX, sing padha diusir metu saka Kutha Roma. Nalika Pius IX mlayu saka kutha Roma, kanthi nyamar dadi sawijining biarawati, siji-sijiné wong lanang sing digawa bebarengan déning dhèwèké yaiku mbah kakungé paus ing mangsa ngarep mau. Cornwell ngrembug sesambungan sing raket antarané wong loro mau, lan sawisé kuwi nerangaké kepriyé bapaké paus ing mangsa ngarep iku uga kagandhèng karo pusat kakuwasan Gréja Katulik. Kanthi mangkono, dhèwèké nuduhaké lingkungan sosial, pulitik, lan agama ing sajarah wiwit jaman Pius IX nganti Perang Donya II. Ringkesan sajarah iku ngandhut katerangan sing banget migunani.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
“Langkah liyané manèh ing panyandhangan kalungguhan déning kapapaan katindakaké nalika, ing abad kaping sewelas, Paus Gregorius VII mratelakaké kasampurnaning Gréja Roma. Ing antaraning usulan-usulan kang diwedharaké déning dhèwèké ana siji kang mratelakaké yèn gréja iku ora naté klèru, lan uga ora bakal tau klèru, miturut Kitab Suci. Nanging bukti-bukti Kitab Suci ora nyarengi pratelan mau. Sang pontif kang gumunggung iku uga ngakoni kuwasa kanggo medhot para kaisar saka kalenggahané, lan mratelakaké yèn ora ana putusan kang diucapaké déning dhèwèké kang bisa dibatalaké déning sapa waé, nanging yèn iku dadi hak istiméwané kanggo mbatalaké putusan-putusané kabèh wong liyan.”
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Satunggaling gambaran ingkang nggegirisi babagan watak tiranis saking pambêlanipun tumrap kalepatan punika kaparingakên lumantar cara piyambakipun ngladosi kaisar Jêrman, Henry IV. Awit sang nata punika wani nglirwakakên wewenang paus, piyambakipun dipunwastani katundhung saking pasamuwan lan dipunlêpaskên saking dhampar. Amargi kabingungan lan kasêdhan déning pangingkaran saha ancaman saking para pangeranipun piyambak, ingkang kasurung nglawan piyambakipun déning dhawuh paus, Henry rumiyin ngrumaosi bilih piyambakipun kedah ndandosi katentreman kaliyan Rum. Kacepeng kaliyan garwanipun sarta satunggaling abdi ingkang setya, piyambakipun nyabrang Pegunungan Alpen ing tengahing mangsa tiris, supados saged andhap-asor wontên ngarsanipun paus. Sasampunipun dumugi ing kastil pundi Grégorius sampun ngasingakên dhiri, piyambakipun dipuntuntun, tanpa para pangreksanipun, mlebet ing plataran njawi, lan wontên ing ngriku, wontên ing adheming mangsa tiris ingkang atos, kaliyan sirah kabikak lan suku tanpa alas, sarta ngagem busana ingkang ngenes, piyambakipun ngentosi idin saking paus supados saged sowan wontên ing ngarsanipun. Mbotên dumugi sasampunipun piyambakipun nerusakên pasa saha ngakoni dosa salaminipun tigang dinten, pangarsaning pasamuwan punika kersa ngasorakên dhiri maringi pangapunten dhateng piyambakipun. Malah ing wekdal punika ugi namung kanthi sarat bilih sang kaisar kedah ngentosi pangesahan saking paus sadèrèngipun ngagem malih pratandha-pratandha karaton utawi nglampahi kakuwasan karaton. Lan Grégorius, kasurung déning kamenanganipun, ngluhurakên dhiri kanthi ngendika bilih punika dados kuwajibanipun kanggé ngrubuhakên kasombongan para ratu.” The Great Controversy, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregory VII iku sawijining “panyengkuyung infallibility,” nanging panjaluk sing nggelakake iku ora didadèkaké doktrin resmi (dogma) nganti tekan Pius IX, kang njalari panjaluk bodho iku dadi doktrin sing mapan ana ing Konsili Vatikan kapisan. Doktrin mau kaputusaké tanggal 18 Juli 1870, pas satus sèket taun sadina sadurungé kuciwa kapisaning wong satus patang puluh papat èwu.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Bab ingkang maringi katrangan saking sajarah punika inggih menika bilih nalika Pius IX nyelarasaken Konsili Vatikan kapisan, lan nerapaken doktrinipun bab infalibilitas, pamecutipun kadadosaken déning sengitipun dhateng punapa ingkang nalika semanten sinebat “modernisme.” Bab punika boten wonten dhasaripun wonten ing pamanggih bilih paus saged boten damel kalepatan nalika netepaken doktrin-doktrin Alkitab, nanging dados satunggaling pambéla tumrap oposisi kapausan dhateng pangaribawa ingkang sampun dipunasilaken déning Révolusi Prancis. Bab punika dipunarahaken nglawan punapa ingkang pungkasanipun badhé kawentar kanthi nama Komunisme.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Révolusi Prancis njalari goncangan gedhé ing tatanan pamaréntahan bangsa-bangsa Éropah, kanthi rasa sengit kang mligi tumrap monarki yaiku kapausan. Iki minangka pambrontakan Républik Italia kang kanggo sawatara wektu wis ngusir Pius IX lan tangan-tengené metu saka Roma. “Modernisme,” kang diwakili déning manéka filsafat sing lair saka Révolusi Prancis, yaiku mungsuh bebuyutané Pius IX, lan doktrin babagan infalibilitasé dirancang kanggo nyangga saben tuntutan kang diajukaké paus nglawan gagasan-gagasan modernis sing diasilaké déning Révolusi Prancis.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Daniel pasal sewelas, ayat patang puluh, nedahaké yèn ing taun 1798, ratu ing sisih kidul (Prancis atheis), marakaké tatu sing matèni marang ratu ing sisih lor (kapausan).
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Doktrin infalibilitas Pius IX ana gandhèngané karo perang kang dilambangaké déning ayat kaping patang puluh saka Daniel sewelas, lan wiwit pérangan pungkasan taun 1869 tekan taun candhaké Pius IX nglumpukaké Konsili Vatikan kapisan, kang katelah Vatican 1, kanthi ancas netepaké yèn paus iku sirahing Katulik, lan yèn Katulik iku sirahé kabèh gréja, kaya déné wis diproklamakaké déning dekret Justinianus ing taun 533.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Konsili Vatikan II, ingkang ugi kawentar kanthi asma Vatican II, kalaksanakaken wiwit taun 1962 dumugi 1965. Punika dados prastawa wigati ing sajarah Gréja Katulik, lan salah satunggaling konsili ekumenis ingkang paling wigati ing jaman modhèren. Konsili punika kaadani wonten ing sangandhaping kapamimpinan Paus Yohanes XXIII lan lajeng dipunlajengaken nalika mangsa kapausan Paus Paulus VI sasampunipun séda Paus Yohanes XXIII ing taun 1963. Wigati sanget kanggé ngakeni bédanipun ingkang cetha antawisipun kalih konsili punika.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Konsili kapisan dianakaké kanggo netepaké apa kang sinebut “primasi” paus, tegesé manawa paus iku panguwasa, guru, lan pangon paling luhur tumrap Gréja, kang kagungan tanggung jawab ngreksa lan nafsiraké doktrin-doktrin iman. Wewenangé mau kalebu netepaké dogma, nerbitaké dekret doktrinal, lan nglairaké pratelan-pratelan kang duwé kawibawan tumrap prakara-prakara iman lan tata susila, kang kawentar minangka infalibilitas paus. Iki uga nyakup wewenang yuridiksional paus tumrap Gréja universal, kalebu kuwasa ngangkat uskup, ngatur sakramèn-sakramèn, lan mréntah tata pangelolaan Gréja.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Konsili kapindho iku dimaksudaké kanggo ngarahaké gréja mlebu dadi sawijining entitas ekumenis. Konsili-konsili mau mujudaké usulan-usulan sing langsung padha nalisir. Konsili kapisan sing konservatif dipadhakaké pungkasané déning konsili kapindho sing liberal. Loro fraksi mau béda banget kaya wengi lan awan, lan ramalan sing diatributaké marang telung rahasia Fatima ngenali sawijining perang internal sing kanthi trep diwakili déning rong konsili iki.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Wangsit punika ngenali satunggal golongan ingkang njunjung kautaman ingkang dipunlambangaken déning Pius IX, minangka dipunlambangaken déning ingkang kadhangkala sinebat “paus putih,” “paus ingkang sae,” utawi “uskup ingkang sae”; déné golongan sanèsipun, ingkang kaiket kaliyan Vatikan II, dipunlambangaken déning “paus ireng,” utawi “paus ingkang awon,” utawi “uskup ingkang awon.” Pasulayan antawisipun kalih konsep pulitik punika dipunlambangaken nalika panjenengan ngunjungi pasamuwan suci kaélokan Fatima, ing Fatima, Portugal. Nalika mlebet, margi mlampah punika kasusun ing antawisipun reca satunggaling paus ireng ing satunggal sisih, lan paus putih ing sisih sanèsipun.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Mulané, prakara iku dadi bagéan saka warisané wong sing ing tembé bakal dadi apa sing déning buku kasebut diidentifikasi minangka pausé Hitler, yaiku manawa oyod-oyodé kapilut sajroning perjuangan antarané modernisme (raja sisih kidul) lan kautaman papal (raja sisih lor).
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Prelu dipahami yèn panganggiting buku sing lagi kita rembug iku sawijiné wong Katulik kang kajèn kabecikané, lan ancasé kang cetha nalika nulis buku iku yaiku kanggo madhangi prakara tuntutan yèn paus kang mrentah sajroning Perang Donya II ndhukung Hitler, Nazi, utawa duwé kaluputan apa waé ing holocaust marang wong Yahudi lan wong liya. Nalika Cornwell mbabar bab simbahe Pius XII, kang dadi tangan-tengené wong sing ngewahi Konsili Vatikan I, sajarah perjuwangan antarané ratu kidul lan ratu lor iku katindakaké ana ing sajarah iku dhéwé. Nalika révolusi “Republikanisme” tekan Italia, watara setaun suwéné, wong Italia ngusir Pius IX metu saka kutha Roma, lan wiwit wektu iku, malah sawisé panjenengané bali, kabèh kang tau diduwèni déning kapausan mung satus sepuluh ékar, kang kawentar kanthi aran Kutha Vatikan.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Siji-sijiné cara nganti dhèwèké bisa bali menyang Vatikan yaiku kanthi pitulungan pasukan Prancis lan silihan saka kulawarga Rothschild, para bankir Yahudi kang kondhang ala. Kanggo mangertèni kanthi cetha bab keterlibatan kepausan ing holocaust sajroning Perang Donya II, perlu ana pangerten dhasar babagan sikap Éropah marang wong-wong Yahudi wiwit panyaliban Kristus. Buku iku nyaranké yèn antisemitisme lan rasisme iku loro sikap kang béda, kanthi negesaké manawa gethingé Hitler marang wong-wong Yahudi iku sipaté rasialis, amarga Hitler nganggep wong-wong Yahudi minangka golongan manungsa kang luwih asor, déné antisemitisme iku gething marang wong-wong Yahudi amarga wong-wong mau matèni Gusti Allah. Apa loro iku satemené padha waé, utawa pancèn ana bedané antarané loro mau, kasunyatan babagan kasusahaning wong-wong Yahudi iku pantes kanggo dimangertèni.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Upamané, ing Amerika saiki, manawa tembung “ghetto” dipigunakaké, akèh wong ngira manawa iku tegesé bagéaning kutha kang miskin lan rusak. Nanging istilah “ghetto” mau, ing wiwitané, ngrujuk marang sapérangan wilayah ing sawijining kutha, mliginé ing Venice, Italia, papané wong-wong Yahudi dipaksa manggon ing jaman Abad Tengahan. Ghetto kang kapisan diadegaké ing Venice ing taun 1516, nalika Républik Venesia matesi wong-wong Yahudi menyang sawijining dhaérah tartamtu ing kutha kang sinebut “geto nuovo” (panyepuhan anyar), kang ing wekasané banjur kawentar kanthi jeneng ghetto.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Ing Éropah sajroning Abad Pertengahan, wong-wong Yahudi diwatesi bab papan panggonan kang kena dienggoni, uga babagan pagawéan utawa pakaryan kang diidinaké kanggo ditindakaké. Watesan-watesan iku dhedhasar pangertèn lawas babagan antisemitisme, yaiku kapercayan yèn wong-wong Yahudi wis matèni Gusti Allah, lan yèn samubarang kasangsaran kang banjur tumeka marang wong-wong mau iku disebabaké déning tumindak-tumindaké dhéwé.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Ing Abad Pertengahan, wis dadi tradhisi kang mapan manawa wong-wong Kristen ora kena nyilihaké dhuwit utawa nampa bunga saka sawijining silihan. Wong-wong Yahudi dipunecualèkaké saka watesan mau, lan nyilihaké dhuwit dadi salah siji pakaryan kang diparengaké tumrap wong-wong Yahudi. Para bankir Yahudi, kayata kulawarga Rothschild, dadi para penukar dhuwit minangka tanggapan marang watesan-watesan hukum ngenani pakaryan apa waé kang diparengaké kanggo ditindakaké déning wong-wong mau. Nalika Pius IX mbutuhaké dana supaya bisa bali menyang Vatikan, rasa frustasiné amarga ora manèh mréntah kutha Roma saya kakuwataké déning kabutuhané kanggo njaluk dhuwit marang wong-wong Yahudi.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Sadurunge Pius IX diusir saka Roma, piyambakipun katingal dados salah satunggaling saking kalih golongan gegayutan kaliyan tiyang Yahudi lan sesambetan Greja kaliyan tiyang Yahudi. Kalih golongan punika kapérang dados wong-wong ingkang pitados bilih tiyang Yahudi, punapa kemawon ingkang kalampahan dhateng piyambakipun, namung nampi punapa ingkang pantes kanggé piyambakipun, lan golongan sanèsipun langkung cenderung nedahaken sakedhik kawelasan dhateng tiyang Yahudi. Nalika Pius IX wangsul dhateng Vatikan, sasampunipun diusir, kawelasan ingkang kadhangkala sampun piyambakipun pratélakaken sadèrèngipun pembuanganipun boten nate dipratélakaken malih. Sadèrèngipun pembuanganipun piyambakipun sampun nutup ghetto ing kitha Roma, lan sasampunipun wangsul piyambakipun ngedegaken malih ghetto punika, sarta wiwit ngleksanani pajeg dhateng tiyang Yahudi supados saged ngimpun malih kapitunan finansialipun.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Tangan tengenipun Paus Pius IX inggih punika Marcantonio Pacelli, simbahipun pausé Hitler. Panjenenganipun punika satunggaling pengacara ingkang kalebet golongan mirunggan para pengacara ingkang nyengkuyung kapausan. Putranipun lajeng dados pérangan saking golongan elit pengacara ingkang sami punika, mekaten ugi putunipun, ingkang ing pungkasanipun badhé dados pausé Hitler. Sasampunipun buku punika nelusuri sajarah simbahipun Eugenio Pacelli, bapakipun, saha masa mudha lan pendhidhikanipun, buku punika lajeng ngrembag kalungguhan ingkang dipunpendhet déning Pacelli nalika panjenenganipun wiwit makarya kanggé kapausan. Minangka satunggaling pengacara, turunan saking para pengacara elit kapausan, panjenenganipun kapilih kanggé mimpin satunggaling departemen ingkang mligi ngurusi kontrak-kontrak, ingkang dipunsebat konkordat. Ing taun 1901 Pacelli dipunlebetaken dhateng kantor Sekretariat Negara Kepausan.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelli dados utusan marang bangsa-bangsa. Sacara profètis Pacelli dados titik panyambung légal kang nyampurnakaké laku jina para ratu ing bumi kaliyan kapausan. Ing taun 1903, Pius X dipahkotai dados paus. Sanalika piyambakipun wiwit nyerang “racun intelektual” ingkang ngasilaké “relativisme lan skeptisisme.” Tiyang ingkang mimpin upaya Pius X kanggé mbasmi “modernisme” punika Umberto Benigni, ingkang nyambut damel wonten ing kantor ingkang sami kaliyan Pacelli. Benigni nate nyarios bab satunggaling golongan sejarawan kelas donya, bilih piyambakipun punika para tiyang ingkang tumrapipun, “sajarah boten sanès kejawi satunggaling upaya terus-terusan ingkang kebak putus asa kanggé muntah. Kanggé jinis manungsa kados makatên namung wonten satunggal tamba: inkuisisi!” Miturut Benigni, satunggaling sejarawan ingkang mratélakaké simpati sethithik kemawon dhateng gagasan-gagasan ingkang asalipun saking Révolusi Prancis kedah dipunèksekusi.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Kanthi resmi, Benigni mimpin pelayanan propaganda kanggo kapausan, nanging kanthi ora resmi dhèwèké uga mimpin sawijining jaringan mata-mata rahasia, kang dirancang kanggo ngenali saben wong Katulik sing nduwèni simpati marang “modernisme,” sing asalé saka ratu ing sisih kidul. Ing pungkasané, ing taun 1910, pakaryané ngasilaké sawijining parentah sing meksa para pagawé kapausan supaya ngucap sumpah, kang sinebut Sumpah Anti-Modernis. Iku isih tetep lumaku. Kanggo bisa nyambut gawé ing Vatikan, kowé kudu ngucap sumpah kanggo sengit marang gagasan-gagasan modernis, kang ing jaman iki bakal kita sebut gagasan-gagasan komunis.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Ing ringkesan buku Cronwell, ing kaca pambuka katetepaké mangkéné, “Ing dasawarsa kapisan abad iki, minangka sawijining pengacara enom Vatikan sing sarwa padhang, Pacelli mbiyantu mbentuk sawijining ideologi kakuwasan kepausan sing tanpa tandhing; sajroning taun-taun 1920-an dhèwèké migunakaké kapinteran licik lan pemerasan kanggo ngetrapaké kakuwasan ing Jerman. Ing taun 1933, Hitler dadi mitra rembugan sing sampurna tumrap dhèwèké lan sawijining konkordat diadegaké kang maringi kaluwihan agama lan pendhidhikan marang Gréja Katulik minangka ijolan tumrap munduré umat Katulik saka tumindak sosial lan pulitik. Pangunduran ‘sukarela’ Katulikisme pulitik kang dipatèni saka Roma iki ndadèkaké mundhaké Nazisme dadi luwih gampang.”
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
Ing sawijining rapat kabinet tanggal 14 Juli 1933, Adolph Hitler mratelakaké panemuné yèn ing sasi iku uga konkordat sing digawé Pacelli karo kaum Nazi wis maringi Jerman “sawijining wilayah kapercayan…. Ing perjuwangan sing lagi ngrembaka nglawan Yahudi internasional.”
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Bukuné Cornwell ora ditampa kanthi becik déning para Katolik sing nampik nampani bukti yèn Pacelli iku sebab utama sing ndadèkaké Hitler bisa munggah marang kuwasa, awit Jerman iku mayoritas Katolik. Pacelli wis ngiket sawijining prajanjèn sing nyegah penerbitan Katolik, kantor-kantor warta Katolik, lan sekolah-sekolah Katolik supaya ora ngucap apa-apa bab arah sing dituju déning Hitler wiwit taun 1933 lan sabanjuré. Buku iku nglacak kanthi cetha kecenderungan anti-Semit Pacelli, sing sawisé kuwi dadi paus sajroning Perang Donya II. Paling ora ana telung prakara sing bisa dipesthèkaké adhedhasar sumber-sumber sajarah sing banget bisa dipercaya saka buku iku.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Sing kapisan yaiku peperangan antarane ratu lor lan ratu kidul, kaya sing dipratelakake ing Daniel pasal sewelas. Ing peperangan iku para mungsuhé yaiku Katulik nglawan atheisme, paus nglawan Komunisme. Titik liyané yaiku manawa paus nggunakaké Nazisme minangka bala proksi tumrapé nglawan atheisme sajrone Perang Donya II, kaya dene paus nggunakaké Protestantisme murtad ing taun 1989 minangka bala proksiné nglawan atheisme USSR. Buku iku uga nemtokaké struktur kenabian internal lan eksternal sing diwakili déning pesen-pesen satanis sing metu saka mujijat ing Fatima.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Perang tapel wates ing Raphia, kang digambarake ana ing ayat sewelas lan rolas saka Daniel sewelas, nglambangake perang tapel wates kang sapunika lagi kalakon ing Ukraina. Perang kuna iku perang panas, dene perang kapindho iku perang proksi kang kapindho, kanthi bala-bala proksi kang kaiket ing patembayan kang nggawa pati. Raphia nandhani manawa perang tapel wates iku dumadi ing antarané ratu lor lan ratu kidul, nanging wangsit mulang manawa nganti tumeka ukum Minggu kang enggal bakal rawuh, sundhalé Tirus dilalekake, Izebel ana ing Samaria, lan Herodias ora rawuh ing pésta ulang tauné Herodes. Katelu seksi bab jejibahané ratu lor ing sajarah jaman saiki iki nuduhake manawa dheweke ana ing salawanging panggung, narik tali-tali pangendhali. Perang-perang panas, perang-perang proksi, lan perang-perang adhem kang dumadi nalika dheweke dilalekake, kasembadan lumantar bala-bala proksiné.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Rusia iku raja ing sisih kidul, lan saiki lagi melu sajroning perang ing tapel wates sing didanani déning para globalis saka donya Kulon, mligi para Demokrat progresif lan Republik RINO (Republican In Name Only) ing Amerika Sarékat. Nalika Amerika Sarékat dipratélakaké minangka tentara proksi saka raja ing sisih lor ing ayat kaping patang puluh saka Daniel sewelas, loro ciri nabiangé yaiku kakuwatan militèr lan daya finansial. Amerika Sarékat lagi nindakaké pakaryan sing padha ing Ukraina kaya sing ditindakaké ing taun 1989, yaiku mbiyantu Paus nglawan Rusia, lan tentara proksi ing lapangan, sing mbéla Ukraina, kebak banget déning para panyengkuyung Nazi nganti media arus utama piyambak ora bisa nyélaki. Saiki Roma lagi nggunakaké tentara-tentara proksi sing padha kaya sing tau digunakaké nalika perang panas yaiku Perang Donya II, lan ing taun 1989, kanggo perang nglawan Rusia. Wacanen buku: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Mangkono uga, nalika Gusti Allah badhé mbukak marang Yohanes kang katresnan iku sajarah pasamuwan kanggo jaman-jaman kang bakal teka, Panjenengané maringi dhèwèké sawijining jaminan bab kaprigelan lan pangreksané Sang Juru Slamet tumrap umaté kanthi nduduhaké marang dhèwèké ‘Sawijining kang kados Putraning Manungsa,’ lumampah ana ing antarané kaki dian, kang nglambangaké pitu pasamuwan. Nalika marang Yohanes dipunduduhaké perjuwangan-perjuwangan gedhé pungkasaning pasamuwan nglawan kakuwasan-kakuwasan kadonyan, dhèwèké uga diparengaké nyawang kamenangan pungkasan lan karahayon wong-wong setya. Dhèwèké weruh pasamuwan digawa menyang paprangan kang matèni nglawan kéwan lan recané, sarta pangibadah marang kéwan iku dipaksakaké kanthi ancaman paukuman pati. Nanging, kanthi nyawang ngluwihi kumelun lan gegap-gempitaning paprangan, dhèwèké nyumurupi sapasukan ana ing Gunung Sion bebarengan karo Sang Cempen, kang, tinimbang tandhaning kéwan, kagungan ‘asmane Sang Rama katulis ana ing bathuké.’ Lan manèh dhèwèké weruh ‘wong-wong kang wis olèh kamenangan ngungkuli kéwan mau, lan recané, lan tandhané, lan cacaning asmané, padha ngadeg ana ing segara kaca, nyekel clempung-clempunging Gusti Allah’ sarta padha ngidungaké kidungé Musa lan Sang Cempen.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Piwulang-piwulang iki kanggo paédah kita. Kita kudu netepaké pracaya kita marang Gusti Allah, awit ing ngarepé kita wis cedhak sawijining mangsa kang bakal nyoba jiwané manungsa. Kristus, ana ing Gunung Zaitun, ngandharaké maneh paukuman-paukuman kang nggegirisi sing bakal ndhisiki rawuhé kang kaping pindho: ‘Kowe bakal krungu bab peperangan lan kabar-kabar bab peperangan.’ ‘Bangsa bakal nglawan bangsa, lan karajan nglawan karajan: lan bakal ana paceklik, pageblug, lan lindhu, ana ing warna-warna panggonan. Kabeh iku wiwitaning kasusahan.’ Senadyan wangsit-wangsit iki nampa kasampurnan sapérangan nalika karusakan Yerusalem, nanging iku nduwèni pakaryan kang luwih langsung tumraping dina-dina pungkasan.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Kita sami ngadeg wonten ing ambanging prastawa-prastawa ageng lan mulya. Pitedahing para nabi kanthi rikat sampun katindakaken. Gusti sampun wonten ing ngarsaning lawang. Ing ngajeng kita badhé enggal kabikak satunggaling mangsa ingkang nggegirisi manah sarta narik kawigatosan tumrap sedaya tiyang ingkang gesang. Padudon-padudon jaman rumiyin badhé kawiwitan malih; padudon-padudon enggal badhé muncul. Kawontenan-kawontenan ingkang badhé kalampahan wonten ing jagad kita taksih dereng naté kasumurupan wonten ing impenipun manungsa. Satan makarya lumantar piranti-piranti manungsa. Tiyang-tiyang ingkang ngupadi ngowahi Konstitusi lan nggayuh supados wonten angger-angger ingkang meksa pangreksan dinten Minggu, namung sakedhik sanget ingkang mangertos punapa badhé dados asilipun. Satunggaling krisis sampun caket ing ngarsan kita.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Nanging para abdining Allah ora kena ngendel marang awake dhewe ana ing kahanan darurat kang gedhé iki. Ing wahyu-wahyu sing kaparingaké marang Yesaya, marang Yehezkiel, lan marang Yokanan, kita sumurup sepira raketé swarga karo kadadéan-kadadéan sing lumaku ana ing bumi lan sepira gedhéné pangreksané Allah tumrap wong-wong sing setya marang Panjenengané. Donya iki ora tanpa panguwasa. Rancangan prakara-prakara sing bakal kelakon ana ing tangané Pangéran. Kaagungan swarga nyekel nasib bangsa-bangsa, uga prekara-prekara grejané Panjenengané, ana ing pangreksané piyambak.” Testimonies, jilid 5, 752, 753.