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.

Pasemon bab sepuluh prawan iku kaulang maneh temenan tembung demi tembung ing sajarahing wong satus patang puluh papat ewu. Habakuk pasal loro negesaké inti pasemon iku nalika mratelakaké wahyu sing ngandika ing wekasan.

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.

Aku bakal ngadeg ing panggonan pangawasanku, lan ngadeg ana ing menara, lan bakal nyawang kanggo ndeleng apa kang bakal dipangandikakake marang aku, lan apa kang kudu dakwangsuli nalika aku ditegor. Pangéran banjur mangsuli marang aku lan ngandika, Tulisen wahyu iku, lan cethakna ana ing loh-loh, supaya sing maca bisa mlayu. Amarga wahyu iku isih kanggo wektu kang wis katetepake, nanging ing pungkasané bakal ngandika lan ora bakal goroh; sanadyan kaya-kaya suwé, tetepa ngentèni iku; amarga mesthi bakal kelakon, ora bakal kèndel. Lah, nyawané wong kang gumunggung iku ora bener ana ing njero dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:1–4.

Verse twenty-seven of Daniel eleven also identifies the “appointed time.”

Ayat kaping pitulikur saka Daniel sewelas uga ngenali “wektu kang wus katetepake.”

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.

Lan atiné raja loro iki bakal tumuju marang piala, lan padha bakal ngucap goroh ana ing sawijining méja; nanging iku ora bakal kasil, awit wekasané isih bakal tumeka ing wektu kang wus katetepaké. 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.

“Panguninga” kang ditetepaké déning Roma iku kanggo “wektu kang wus katemtokaké,” lan loro ratu kang atiné ngarah marang piala sarta padha ngucap goroh ana ing sawijining méja, iku nandhani sawijining tenger dalan kenabian kang teka sadurungé panguninga mau “ngandika.” Sadurungé wektu kang katemtokaké, loro ratu padha ngucap “goroh,” lan nalika panguninga mau ngandika ing wektu kang katemtokaké, iku ora goroh. Wektu kang katemtokaké iku yaiku undhang-undhang Minggu ing Amerika Sarékat, lan patemon ana ing méja mau nandhani wiwitané sawijining mangsa kenabian. “Panguninga” mau kaleksanan ing sajarah nalika undhang-undhang Minggu, nanging iku wis ditetepaké sadurungé undhang-undhang Minggu. Iki cetha, amarga para setya didhawuhi ngentèni panguninga mau, lan padha didhawuhi ngumumaké panguninga mau. Wong-wong mau ora bisa ngumumaké iku sadurungé kaleksanané panguninga mau manawa panguninga mau durung ditetepaké.

Jeremiah represents those who “wait” for the vision:

Yeremia makili wong-wong kang “nenteni” wahyu iku:

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.

Dhuh Yehuwah, Paduka pirsa; Paduka élinga marang kawula, lan nggatekna kawula, lan malesna tumrap para wong kang nganiaya kawula; sampun ngantos kawula Paduka pendhet ing salebeting kasabaran Paduka: sumangga Paduka ngraosana bilih marga saka Paduka kawula sampun nandhang cacad. Pangandika Paduka kapanggih, lan kawula dhahar; lan pangandika Paduka dados kabingahan lan kasukaning manah kawula; awit kawula kawastanan nganggo asma Paduka, dhuh Yehuwah, Allahing sakehing sarwa dumadi. Kawula boten lungguh ana ing pasamuwanipun para panyendha, lan boten melu bungah; kawula lungguh piyambakan marga saka asta Paduka: awit Paduka sampun ngebaki kawula kalawan nepsu. Kenging punapa laran kawula tanpa pedhot, lan tatun kawula boten saged waras, ingkang boten gelem dipulihaké? Punapa Paduka badhé dados tumrap kawula kados wong cidra, lan kados toya ingkang sirna? Mila mekaten pangandikaning Yehuwah, Menawi sira mratobat, Ingsun bakal mbalèkaké sira malih, lan sira bakal ngadeg ana ing ngarsaningsun: lan menawi sira misahaké barang ingkang aji saking ingkang asor, sira bakal dados kados tutukingsun: wong-wong iku padha bali marang sira; nanging sira aja bali marang wong-wong iku. Lan Ingsun bakal ndadosaké sira tumrap bangsa iki tembok prunggu kang santosa; lan wong-wong iku bakal perang nglawan sira, nanging ora bakal bisa ngalahaké sira: awit Ingsun nunggil karo sira kanggo nylametaké sira lan ngluwari sira, mangkono pangandikaning Yehuwah. Lan Ingsun bakal ngluwari sira saka tangané para wong duraka, lan Ingsun bakal nebus sira saka tangané para wong kang nggegirisi. Yeremia 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.

Hukum Minggu ing Amerika Serikat iku papan ing ngendi pralambang “eling” ditandhani. Ana ing kono Sabat, kang tansah kudu dieling-eling, dadi prakara pangujian pungkasan. Ana ing kono sundhaling Tirus, kang wis kalalèkaké, dielingaké manèh. Ana ing kono Gusti Allah ngélingi dosa-dosané Babil lan maringi paukuman ping pindho marang dheweke.

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.”

Tenger dalan ing papan panandha nalika pocapan dumunung iku yaiku hukum Minggu ing Amerika Serikat, amarga ana ing kana kéwan bumi “ngandika” kaya naga. Ing papan panandha sing padha, kuldi ing garis wangsitipun Balaam “ngandika.” Nalika Yohanes Pembaptis miyos, bapakipun, Zakharia, sing sampun kanthi ilahi dipunwatesi boten saged ngandika, “ngandika.”

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.

Lan kedadéan mangkéné, ing dina kaping wolu wong-wong padha teka arep nyunat bocah iku; lan wong-wong mau arep nyebut dheweke Zakharia, manut jeneng bapakné. Nanging ibuné mangsuli lan ngandika: Ora mangkono; awit dheweke bakal kasebut Yohanes. Lan wong-wong mau padha matur marang ibuné: Ora ana siji waé saka sanak kadangmu kang diarani nganggo jeneng iku. Banjur wong-wong mau padha mènèhi pratandha marang bapakné, kepiyé karepé bocah iku dijenengi. Panjenengané banjur nyuwun papan tulis, lan nulis mangkéné: Jenengé Yohanes. Lan kabèh wong padha gumun. Sanalika tutuké kabukak, lan ilaté uwal, banjur panjenengané ngandika sarta memuji Allah. Lukas 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.

Nalika hukum Minggu ditetepaké ing Amerika Sarékat, tatu matènèni saka kapapaan waras, lan dheweke dadi karajan kaping wolu kang asalé saka pitu, nalika Amerika Sarékat, kang présidhèné Donald Trump iku présidhèn kaping wolu kang asalé saka pitu. Ing wektu kang padha, wong satus patang puluh papat èwu diangkat dadi panji. Wong satus patang puluh papat èwu iku pasamuwan kaping wolu kang asalé saka pitu. Nalika hukum Minggu, angka wolu ditandhani, lan ing dina kaping wolu Yohanes disunat lan Zakharia ngandika. Zakharia tegesé Gusti Allah wis “ngélingi.” Hukum Minggu iku palsuning Sabat sejati kang kuduné “diélingi.” Nalika hukum Minggu, sundel Tirus “diélingi.” Ana ing hukum Minggu iku Gusti Allah “ngélingi” dosa-dosané Babilon lan ndobel paukumané.

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.”

Yeremia nggambarake wong-wong sing nandhang kuciwa kang kapisan lan sing ngenteni wahyu kang kasat mata kadi-kadi suwé kaleksanané. Dhèwèké nggambarake wong-wong setya sing dadi cangkemé Gusti Allah ing wektu kang wis katetepaké nalika wahyu iku muni lan ora ngapusi. Wahyu kang muni ing wektu kang wis katetepaké iku didhisiki déning loro raja sing padha goroh siji marang sijiné ana ing satabel. Kedadéan iku ndhisiki hukum Minggu lan mula dumadi ing sajarah Panium kaya kaandharaké ing ayat telulas nganti limalas, yaiku mangsa kang padha nalika “para perampoging bangsa” netepaké “wahyu.”

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.

Lan ing jaman iku bakal ana akèh wong kang padha nglawan ratu saka kidul; uga para perampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal rubuh. 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.

Para “rampog” iku yaiku Roma, lan Roma ing dina-dina wekasan iku Katulik. Paus netepake wahyu iku, lan panjenengane nindakaké iku ing wektu sakdurunge hukum Minggu. Panjenengane nindakaké iku kanthi dadi panyuwun tengah ing perang Panium nalika Trump ngungkuli Putin. Perang iku dumadi ing taun 200 SM, taun sing padha nalika Roma kapir mlebu sajarah kenabian. Pompey Agung nelukaké Yerusalem ing taun 63 SM. Kedadeyan iki dumadi nalika kampanyené ing Wétan, nalika dheweke campur tangan ing perang sipil antarané sedulur Hasmonea, Hyrcanus II lan Aristobulus II. Pompey nyengkuyung Hyrcanus II, ngepung Yerusalem, lan ing pungkasané ngrebut kutha iku sawisé pengepungan telung sasi. Iki nandhani pungkasaning kamardikan Yudea lan wiwitaning pangwasaning Roma ing dhaérah iku, kang ing tembé bakal dadi provinsi ing sangisoré pamaréntahan Roma.

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.

Sadurunge angger-angger dina Minggu, paus campur tangan ing sajarah sing kagandhèng karo peperangan Panium. Nalika dhèwèké lumebu ing sajarah kenabian, katoné netepaké wahyu; wahyu sing isih bakal “ngandika” ing “wektu kang wus katetepaké” saka angger-angger dina Minggu ing USA. “Wahyu” sing katon kaya molor kuwi yaiku ramalan sing gagal, kang nandhani wiwitan mangsa tundha ing pasemon bab sepuluh prawan. Iki uga nandhani tekane malaékat kapindho saka telung malaékat ing Wahyu patbelas. Ramalan sing gagal, kang ngeteraké mlebu sawijining mangsa panantènan, lan panglipur supaya “ngentèni” kayektenané, sanadyan katon molor.

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.

Ing sajarah Millerit, wektu ngentèni iku rampung ing pakempalan kémah Exeter wiwit tanggal 12 Agustus nganti tanggal 17, 1844. Sawijining kuciwa kang kadadèkaké déning ramalan kang gagal, kang ngirid mlebu sawijining mangsa ngentèni kang dirancang kanggo ngrampungaké watak ing rong golongan prawan, banjur katut déning panjelasan tumrap ramalan kang sadurungé gagal mau. Panjelasan ing Exeter mènèhi pratandha rinci-rinciné kang ana gandhengané karo wahyu mau nalika iku kalakon. Ciri-ciri kang padha uga bisa kacathet ing Matius bab nembelas, nalika Kristus nuntun para muridé menyang Kaisaréa Filipi. Wiwit ing titik iku lan sabanjuré, Kristus langsung mulang para murid bab apa kang bakal kelakon ana ing salib.

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.

Wiwit nalika iku Gusti Yesus wiwit nduduhaké marang para sakabate, yèn Panjenengané kudu tindak menyang Yérusalèm, lan nandhang akèh prakara saka para tuwa-tuwa, para imam kepala, lan para ahli Toret, lan dipatèni, sarta ditangèkaké menèh ing dina katelu. Matius 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.

Prakara iki kudu digatèkaké, manawa ayat sing nembe katuturé kuwi dumunung ana ing antarané wektu nalika Gusti Yésus nerangaké yèn Pétrus wis katuntun déning Roh Suci ing pangakuning dhèwèké marang Yésus minangka Sang Kristus, Putraning Allah sing gesang. Banjur nalika Kristus wiwit mulang wong-wong mau bab salib sing bakal rawuh, Pétrus nentang piwulang iku lan Kristus nyebut Pétrus minangka Sétan. Pesen sing kabikak nalika wahyu iku diteguhaké ngasilaké rong golongan wong kang nyembah, loro-loroné dilambangaké déning Pétrus.

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.

Caesarea Philippi punika Panium, lan kaloronipun sami nuntun dhateng wekdal kang sampun katetepaken tumrap salib wonten ing garisipun Kristus, 22 Oktober 1844 wonten ing sajarah Millerite, lan undhang-undhang Minggu ing jaman sapunika. Panium, Caesarea Philippi, lan pakempalan kémah Exeter punika tenger dalan kenabian ingkang sami. Wonten ing tenger dalan punika sesanti dipantegaken kanthi dipunperangakenipun paus mlebet ing narasi. Pamanteganing sesanti punika ndhisiki wekdal kang sampun katetepaken, awit Caesarea Philippi ndhisiki salib, pakempalan kémah Exeter ndhisiki 22 Oktober 1844, lan Panium ing taun 200 SM ndhisiki Pompey ngrebat Yerusalem ing taun 63 SM. Sawetawis wekdal sadèrèngipun undhang-undhang Minggu ing Amerika Serikat, paus, ingkang dados wanita tuna susila saking Tirus, badhé mlebet kanthi kabuka ing sajarah kenabian. Nalika piyambakipun mekaten, sesanti punika dipantegaken.

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.

Sesanti punika katetepaken wonten ing perang proksi kaping tiga saking pasal sewelas. Perang proksi ingkang kapisan nggambaraken perang proksi ingkang pungkasan, mila perang proksi ingkang pungkasan badhé gadhah sipat-sipat kenabian ingkang sami kaliyan ingkang kapisan. Raja kidul, ingkang kaajang wonten ing nama Vladimir, tegesipun panguwaosing komunitas, kasirnakaken lumantar satunggaling aliansi antawisipun paus lan présidhèning Amérika Sarékat. Paus pungkasan badhé dados kaping wolu ingkang asalipun saking pitu, minangka kasampurnaning Wahyu pitulas, lan présidhèn pungkasan ugi badhé dados kaping wolu ingkang asalipun saking pitu, mekaten ugi panji saking satus sekawan dasa sekawan ewu.

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.

Ing wiwitan, sesambungan antarane paus lan présidhèn iku sawijining “aliansi rahasia,” lan aliansi présidhèn kaping wolu lan pungkasan karo paus uga bakal dadi “rahasia,” amarga ing mangsa iki sundel Tirus iku kanthi profètis “dilalèkaké.” Aliansi antarane Reagan lan Paus Yohanes Paulus II iku rahasia, nanging ing wektu kang padha paus dadi pasuryan sing paling gampang dingertèni ing bumi. Sing “dilalèkaké” ngenani sundel Tirus kang nindakaké jina karo kabèh raja ing bumi iku sawijining ciri tartamtu saka kapausan, kang nglumpukaké kabèh dosané menyang sajroning siji golongan pambrontakan. Ciri iku yaiku pangakuané gréja-gréja Katulik marang “infallibility.” Kasunyatan iki penting banget supaya bisa katon cetha, mula saiki aku bakal nutup artikel iki nganggo sawijining bab saka Sister White. Kita bakal nerusaké garis-garis iki ing artikel sabanjuré, nanging nalika panjenengan maca bab ing ngisor iki saka The Great Controversy, élinga manawa meh saben anggota kabineté Trump iku Katulik Roma, kanthi campuran Pentakostalisme lan pangaribawa Franklin Graham sing tansah ana, wong kang bubar iki nyuwun supaya ana pandonga umum tumrap antikristus saka ramalan Kitab Suci.

“Liberty of Conscience Threatened

“Kabébasaning Nurani Kaancam Nalika pasamuwan-pasamuwan utama ing Amerika Serikat, kanthi nyawiji ing bab-bab doktrin kang dicekel padha, bakal mangaribawani nagara supaya ngetrapaké paugeran-paugerané lan nyengkuyung pranatan-pranatané, mula Amerika Protestan bakal mbentuk sawijining citra tumrap hirarki Romawi, lan paukuman sipil marang wong-wong sing béda panemu ora bisa ora bakal banjur kelakon. “Lan nyebabaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kawitan, kang tatuné kang agawe pati wis waras.” (Wahyu 13:12).”

“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!

“Saiki Romanisme dianggep déning wong-wong Protestan kanthi kawelasan sing adoh luwih gedhé tinimbang ing taun-taun sadurungé. Ing nagara-nagara ing ngendi Katulik ora dadi kakuwasan sing unggul, lan para penganut kapapaan njupuk tindak sing rukun supaya oleh pangaribawa, saya mundhak rasa ora nggatekake ngenani doktrin-doktrin sing misahake pasamuwan-pasamuwan reformasi saka hirarki kapapaan; panemu saya ngrembaka yèn, satemené, béda kita ing prakara-prakara wigati ora amba kaya sing wis dianggep, lan yèn sathithik wewaton saka pihak kita bakal nggawa kita marang pangerten sing luwih becik karo Roma. Ana mangsa nalika wong-wong Protestan ngugemi kanthi luhur kabébasaning ati nurani sing wis ditebus kanthi rega kang larang banget. Wong-wong mau mulang anak-anaké supaya sengit marang kapapaan lan nganggep yèn ngupaya karukunan karo Roma iku padha karo tumindak ora setya marang Gusti Allah. Nanging sepira amba bedané panemu-panemu sing saiki diucapake!”

“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.

“Para pambéla kapausan mratélakaké bilih gréja sampun dipitnah, lan jagad Protestan cenderung nampani pratelan punika. Kathah ingkang nyuwarakaké bilih boten adil menawi ngadili gréja jaman samenika miturut kanisthan lan kaabsurdan ingkang naté nandhani pamaréntahanipun nalika abad-abad kabodhoan lan pepeteng. Padha ngupakara ngapunteni kekejemanipun ingkang nggegirisi minangka asil saking kebiadabaning jaman punika lan ngaturaké alesan bilih pangaribawaning peradaban modern sampun ngowahi raos lan pamanggihipun.

“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?

“Punapa tiyang-tiyang punika sampun kesupen dhateng pratelan babagan boten saged kalepatan ingkang sampun dipunajeng-ajengaken dening kakuwasan ingkang gumedhé punika ngantos wolung atus taun? Dèrèng dipunlirwakaken, malah pratelan punika dipunteguhaken malih wonten ing abad kaping sangalas kanthi katetepan ingkang langkung cetha tinimbang sadèrèngipun. Awit Roma negesaken bilih ‘gréja boten naté klèru; lan miturut Kitab Suci, boten badhé naté klèru salaminipun’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), kadospundi piyambakipun saged nilaraken asas-asas ingkang ngasta lampahipun wonten ing jaman-jaman kapengker?”

“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.

“Pasamuwan kepausan ora bakal tau nyerahaké tuntutané marang tanpa salah. Kabeh sing wis ditindakaké déning dheweke ana ing panganiaya marang wong-wong sing nampik dogma-dogmané, dianggep bener déning dheweke; lan apa dheweke ora bakal mbalèni tumindak-tumindak sing padha, manawa kalodhangan diwènèhake? Manawa watesan-watesan sing saiki dipasang déning pamaréntah-pamaréntah sekuler dibusak lan Roma dipulihaké manèh marang kakuwatané sing biyèn, mesthi bakal enggal dumadi urip manèh saka tirani lan panganiayané.”

“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.’

“Satunggaling panulis ingkang misuwur ngandika mekaten bab sikap hirarki kapausan tumrap kabébasaning nurani, lan bab bebaya-bebaya ingkang mligi ngancam Amerika Sarékat amargi kasilipun kawicaksananipun: ‘Kathah tiyang ingkang gadhah kacenderungan nyandhangaken saben raos ajrih tumrap Katulik Roma ing Amerika Sarékat dhateng fanatisme utawi sifat kekanak-kanakan. Tiyang-tiyang mekaten boten mirsani wontenipun punapa kemawon ing watak lan sikap Romanisme ingkang memungsuhan pranata-pranata kabébasan kita, utawi boten manggihaken punapa kemawon ingkang ngemu pratandha wigati ing tuwuhing Romanisme punika. Mila, sumangga kita rumiyin mbandhingaken sawetawis prinsip dhasar pamaréntahan kita kaliyan prinsip-prinsip Gréja Katulik.’”

“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.’

“Konstitusi Amerika Sarékat njamin kabébasaning nurani. Ora ana apa-apa kang luwih aji utawa luwih dhasar. Paus Pius IX, ing Surat Ensiklikipun tanggal 15 Agustus 1854, ngandika: ‘Piulang-piulang utawi ocehan-ocehan kang nistha lan klèru kanggo mbéla kabébasaning nurani iku kaluputan kang paling ngracun—wabah kang, ngungkuli kabèh liyané, paling prayoga diwedèni déning sawijining nagara.’ Paus ingkang sami, ing Surat Ensiklikipun tanggal 8 Désèmber 1864, ngucap anatema dhateng ‘wong-wong kang negesaké kabébasaning nurani lan kabébasaning ibadah agama,’ ugi dhateng ‘saben wong kang netepi bilih gréja boten kénging migunakaké paksaan.’”

“‘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.’…

“‘Nada khasipun Roma ing Amérika Sarékat boten nedahaken bilih wonten owah-owahaning manah. Piyambakipun sabar-tenggang ing wekdal piyambakipun boten gadhah daya. Uskup O’Connor ngandika: “Kabébasan agami namung dipun sahani ngantos kosokwangsulipun saged dipun lampahi tanpa bebaya tumrap jagad Katulik.” … Uskup Agung St. Louis nate ngandika: “Bidah lan boten pitados punika kalepatan pidana; lan ing nagari-nagari Kristen, kados ta ing Italia lan Spanyol, umpaminipun, ing pundi sadaya rakyatipun Katulik, lan ing pundi agami Katulik dados pérangan ingkang hakiki saking paugeran nagari, punika dipun ukumi kados kalepatan-kalepatan sanèsipun.” …’”

“‘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.

“‘Saben kardinal, uskup agung, lan uskup ing Gréja Katulik ngucapaké sumpah kasetyan marang paus, kang ing jeroné kapacak tembung-tembung kaya mangkéné: ‘Para bidah, para skismatik, lan para pambrontak marang gusti kawula kasebut (yaiku paus), utawa marang para penerusé kang kasebut mau, bakal kawula aniaya lan kawula tandhingi kanthi sakuwating daya kawula.’—Josiah Strong, Our Country, bab 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.

“Pancen bener manawa ana wong-wong Kristen sejati ing pasamuwan Katulik Roma. Ewonan wong ing pasamuwan iku padha ngladèni Gusti Allah manut pepadhang sing paling becik sing padha duwèni. Wong-wong mau ora diparengaké ngakses Sabdané, mula padha ora bisa mbedakaké kayektèn. Wong-wong mau durung tau ndeleng béda antarané pangibadah saka ati sing urip lan rerangkening wangun-wangun lahiriah lan upacara-upacara waé. Gusti Allah mirsani jiwa-jiwa iki kanthi welas asih kang kebak lelembut, amarga padha didhidhik ing sajroning pracaya sing mblusukaké lan ora maringi pepenak. Panjenengané bakal ndadèkaké soroting pepadhang nembus pepeteng kang kandel sing ngubengi wong-wong mau. Panjenengané bakal ngandharaké marang wong-wong mau kayektèn kaya anané ana ing Gusti Yesus, lan akèh wong isih bakal ngadeg bebarengan karo umaté Panjenengané.

“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.

“Nanging Romanisme minangka sawijining sistem saiki ora luwih selaras karo Injil Kristus tinimbang ing wektu-wektu sadurungé sajrone sajarahé. Pasamuwan-pasamuwan Protestan ana ing pepeteng kang gedhé, menawa ora mangkono mesthiné padha bakal bisa nyumurupi tandha-tandha jaman. Gréja Roma jembar banget ing rancangan-rancangane lan cara-carané tumindak. Panjenengané migunakaké saben upaya kanggo ngluwihi pangaribawané lan nambahi kakuwatané minangka ancang-ancang tumrap sawijining pasulayan kang sengit lan temenan, kanggo ngrebut manèh pangwasané marang donya, kanggo netepaké manèh panganiaya, lan kanggo mbatalaké kabèh kang wis ditindakaké déning Protestantisme. Katulik saya ngrembaka ing saben sisih. Delengen saya tambahé cacah gréja-gréja lan kapel-kapelé ana ing nagara-nagara Protestan. Delengen sepira misuwuré pamijining kolese-kolese lan seminari-seminariné ing Amerika, kang akèh diprayogakaké déning wong-wong Protestan. Delengen tuwuhing ritualisme ing Inggris lan kerepé ana sing ninggalaké golongané kanggo mlebu ing barisan kaum Katulik. Perkara-perkara iki kuduné nggugah rasa kuwatir tumrap kabèh wong kang ngajèni prinsip-prinsip Injil kang murni.”

“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.

“Para Protestan wis ngowahi lan nglindhungi kapapaan; padha wis nindakaké kompromi lan maringi konsesi kang para papis piyambak padha gumun ndelengé lan ora bisa mangertèni. Wong-wong padha meremaké mripat marang watak sejati Romanisme lan marang bebaya-bebaya kang kudu diwaspadai saka kaunggulan kakuwasané. Umat perlu diugemi supaya tangi lan nglawan majuning mungsuh kang paling mbebayani iki tumrap kamardikan sipil lan kamardikan agama.

“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.

“Akeh wong Protestan nganggep yèn agama Katulik iku ora narik kawigatèn lan yèn pangibadahé mung puteran upacara sing garing lan tanpa teges. Ing kéné wong-wong mau klèru. Sanadyan Romanisme dhedhasar panipuan, iku dudu akal-akalan sing kasar lan grusah-grusuh. Ibadah agama Gréja Roma iku sawijining upacara sing banget ngesanké. Pamedharé sing megah lan ritus-ritusé sing khidmat ngrebut pangrasa indrané rakyat lan mbisukaké swarané akal budi lan ati nurani. Mripat kasengsem. Gréja-gréja sing agung, prosesi-prosesi sing nggegirisi, mesbèh-mesbèh emas, papan suci sing kapethak permata, lukisan-lukisan pilihan, lan ukiran-ukiran sing endah banget nyandhak marang tresnané wong marang kaéndahan. Kuping uga kaiket. Musiké ora ana sing ngluwihi. Swara sugih saka organ sing nadané jeru, campur karo mélodi saka akèh swara nalika kumandhang ngliwati kubah-kubah sing dhuwur lan gang-gang antarané jejer pilar ing katedral-katedralé sing agung, mesthi ngesanké batin kanthi rasa ajrih lan pakurmatan.”

“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.

“Kamulyan lahiriah, kamegahan, lan upacara-upacara iki, kang mung nggeguyu pepénginaning jiwa kang gerah marga saka dosa, iku dadi bukti tumrap bosoké batin. Agamané Kristus ora mbutuhaké daya-pikat kang kaya mangkono kanggo nduduhaké kaluhurané. Ing pepadhang kang sumunar saka salib, Kristen sejati katon mangkono suciné lan endahé, saéngga ora ana paésan lahiriah apa waé kang bisa nambahi regané kang sejati. Kaéndahaning kasucèn, yaiku roh kang lembah manah lan tentrem, iku kang aji ana ing ngarsané Allah.

“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.

“Kaprilaning gaya ora mesthi dadi pratandha saka pamikiran kang murni lan luhur. Pangertosan seni kang inggil, kalembutan pangraos kang alus, asring dumunung ing budi kang kadonyan lan kadagingan. Samubarang iku kerep dienggo déning Sétan kanggo nuntun manungsa supaya lali marang kabutuhaning nyawa, kelangan pandeleng marang urip kang bakal teka lan langgeng, nyingkiri Sang Pitulungané kang tanpa wates, lan urip namung kanggo jagad iki waé.

“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.

“Agama kang mung nggatekake bab-bab lahiriyah iku narik ati tumrap manah kang durung dianyari. Kamulyan lan upacara ibadah Katulik nduwèni daya nggodha lan nglirwakake kang nyihir, kang ndadèkaké akèh wong kasasaraké; lan wong-wong mau banjur nganggep Gréja Roma minangka lawanging swarga piyambak. Ora ana kang kebal marang pangaribawané kajaba wong-wong kang wis mantep ngadegé ing dhasaring kayekten, lan kang manahé wis dianyari déning Rohing Allah. Éwonan wong kang ora nduwèni kawruh pengalaman bab Kristus bakal katuntun kanggo nampani wangun-wangun kasalehan tanpa kakuwatané. Agama kang kaya mangkono iku pancèn trep karo apa kang dikarepaké déning wong akèh.”

“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.

“Panganggep greja manawa greja nduwèni hak kanggo maringi pangapura njalari para penganut Romanis rumangsa bébas kanggo nindakaké dosa; lan pranatan pangakuan dosa, tanpa kang pangapurane ora diwènèhaké, uga cenderung maringi kalonggaran tumrap piala. Wong kang sujud ana ing ngarepé manungsa kang wus tiba, lan kanthi pangakuan mbukak pikirane kang rahasia sarta angan-angane ing sajroning atiné, lagi ngremehaké kaluhuran kamanungsané lan ngasoraké saben naluri mulya ing nyawané. Nalika mbabar dosa-dosa uripé marang sawijining imam,—manungsa fana kang luput lan dosa, lan kerep banget wis rusak déning anggur lan hawa nepsu cabul,—ukurane bab watak dadi mudhun, lan minangka akibaté dhèwèké dadi kecemaran. Pangrasané bab Gusti Allah direndhahaké nganti dadi kaya kamanungsan kang wus tiba, awit imam iku ngadeg minangka wakilé Allah. Pangakuan kang ngasoraké iki, saka manungsa marang manungsa, iku sumber rahasia kang saka kono mili akèh piala sing ngregedi jagad lan nyepakaké jagad tumrap karusakan pungkasan. Nanging tumrap wong kang tresna marang pamuasan dhiri, luwih nyenengaké ngakoni marang sesama manungsa fana tinimbang mbukak nyawané marang Allah. Tumrap sipat manungsa, luwih gampang ditampa nindakaké panebusing dosa tinimbang nilar dosa; luwih gampang nyiksa badan nganggo bagor, godhong jelatang, lan ranté kang nglarani tinimbang nyalib hawa nepsu kadagingan. Abot iku raké kang gelem ditanggung déning ati kadagingan tinimbang kudu sujud marang raké Kristus.

“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.

“Ana kaserupanan kang nggumunake antarane Greja Roma lan greja Yahudi ing wektu rawuhipun Kristus kang kapisan. Nalika wong-wong Yahudi kanthi ndhelik ngidak-idak saben asas angger-anggering Allah, ing laire padha atos lan tliti banget anggone netepi pranatan-pranatané, malah momotaké angger-angger iku kanthi tuntutan-tuntutan lan tradhisi-tradhisi kang ndadèkaké katresnan manut dadi nglarani lan abot. Kaya déné wong-wong Yahudi ngakoni ngurmati angger-angger, mangkono uga para Romanis ngakoni ngurmati salib. Padha ngluhuraké pralambang sangsaraning Kristus, nanging ing uripé padha nyélaki Panjenengané kang dilambangaké déning pralambang iku.”

“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.

Para penganut kepausan masang salib ana ing pasamuwané, ana ing altaré, lan ana ing sandhangané. Ing endi-endi katon pratandha salib. Ing endi-endi salib kuwi diajeni lan diluhuraké sacara lahiriah. Nanging piwulangé Kristus kasareman ing sangisoring tumpukan tradhisi-tradhisi tanpa teges, tafsiran-tafsiran palsu, lan tuntutan-tuntutan abot kang keras. Pangandikané Sang Juru Slamet ngenani wong-wong Yahudi kang fanatik, luwih manèh cocog kanthi daya kang luwih gedhé tumrap para pimpinan Gréja Katulik Roma: ‘Padha ngiket momotan-momotan abot lan abot digawa, banjur dilebokaké ana ing pundhaké manungsa; nanging wong-wong mau dhéwé ora gelem nggeser kanthi drijiné siji waé.’ Matius 23:4. Jiwa-jiwa kang sregep manut swaraning ati nurani dijaga tetep ana ing kahanan wedi kang tanpa kendhat merga sumelang marang bebenduning Allah kang kaina, déné akèh para pembesar gréja urip ana ing kemewahan lan kanikmatan hawa nepsu.

“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.

“Panyembahan marang arca lan relikui, panyuwunan pitulungan marang para suci, lan pangluhuran marang paus iku piranti-pirantiné Iblis kanggo narik pikirané manungsa adoh saka Allah lan saka Putrané. Kanggo ngrampungaké karusakané, dhèwèké ngupaya ngingsaraké manungsa kanthi ngedohaké manahé saka Panjenengané kang mung lumantar Panjenengané iku wong bisa nemu kaslametan. Dhèwèké bakal ngarahaké wong-wong mau marang samubarang apa waé sing bisa nggantèni Panjenengané kang wis ngandika: ‘Padha mrénéa marang Aku, hé kowé kabèh sing kesel lan kabotan momotan, lan Aku bakal maringi kowé katentreman.’ Matius 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.

“Iki minangka upaya Satan sing tanpa kendhat kanggo nyalabarké watak Allah, hakekat dosa, lan prakara-prakara kang sajatiné dadi taruhane ing pasulayan gedhé iku. Akal-akalane nyuda rasa wajib marang angger-anggering Allah lan maringi manungsa kalonggaran kanggo tumindak dosa. Ing wektu kang padha, dhèwèké ndadèkaké wong-wong ngugemi pangrèwès palsu bab Allah, satemah padha nyawang Panjenengané kanthi wedi lan sengit, dudu kanthi katresnan. Kekejeman kang ana sajroning wataké dhéwé banjur dianggep kagungané Sang Pencipta; prakara iku kawujud ing sistem-sistem agama lan kaandharaké lumantar cara-cara pangibadah. Mangkono pikirané manungsa dadi kabutakaké, lan Satan ngrebut wong-wong mau dadi agèn-agèné kanggo perang nglawan Allah. Lumantar pangrèwès kang wis dipilintir bab sipat-sipat ilahi, bangsa-bangsa kapir dituntun pracaya yèn kurban manungsa iku prelu kanggo ngamanaké sih saka Ketuhanan; lan kekejeman-kekejeman kang nggegirisi wis katindakaké ana ing sangisoré rupa-rupa wangun panyembahan brahala.

“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.

“Gréja Katulik Roma, kanthi nyawijèkaké wangun-wangun kapercayan kapir lan agama Kristen, lan, kaya dene kapir, mratélakaké wataké Gusti Allah kanthi klèru, wis nggunakaké laku-laku kang ora kurang kejem lan njijiki. Ing jaman kaluhuran kakuwasané Roma ana piranti-piranti panyiksa kanggo meksa wong supaya sarujuk marang piwulang-piwulangé. Ana cagak obong kanggo wong-wong kang ora gelem ngakoni tuntutan-tuntutané. Ana pembantaian kanthi ukuran kang ora bakal tau dimangertèni nganti kababar ana ing pangadilan. Para punggawa luhur gréja nyinaoni, ing sangisoré Iblis, gustiné, cara-cara kanggo nemokaké upaya kang bisa nuwuhaké panyiksa kang paling gedhé, nanging ora nganti mungkasi nyawané korban. Ing akèh prakara, prosès neraka iku diulang-ulang nganti tekan wates paling pungkasan saka daya tahane manungsa, nganti kodrat nyerah ing perjuangané, lan wong kang nandhang sangsara nampani pati minangka pangluwaran kang manis.

“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.

“Mangkono iku nasib para mungsuhé Roma. Déné tumrap para pandhèrèké, dheweke nduwèni piwulang paukuman lumantar pecut, lumantar kaliren kang ngentèkaké daya, lumantar panandhang badan ing saben rupa kang bisa kabayang, kang njalari ati lara lan jijik. Supaya oleh sih-rahmaté Swarga, para wong sing nindakaké panebusan dosa padha nglanggar angger-anggeré Allah kanthi nglanggar angger-anggering kodrat. Wong-wong mau diwulang supaya mecah sesambungan kang Panjenengané wis kawangun kanggo mberkahi lan nggawé bungah lakuné urip manungsa ana ing bumi. Pasareyan gréja ngandhut yutanan korban kang ngentèkaké uripé ana ing upaya tanpa guna kanggo ngasoraké raos tresna alaminé, kanggo nindhes, minangka prakara kang nyinggung Allah, saben pikiran lan raos welas asih marang sapepadhané.”

“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.

“Yèn kita péngin mangertèni kasangsaran atiné Iblis kang temen-temen, kang wis kaweca sajrone atusan taun, dudu ana ing antarané wong-wong sing durung tau krungu bab Gusti Allah, nanging ana ing tengah-tengah lan saindhenging jagading Kristen piyambak, kita mung perlu nyawang sajarah Romanisme. Liwat sistem pangapusan kang raseksa iki, pangéraning piala nggayuh ancasé, yaiku ndadèkaké Gusti Allah kataman orasurmatan lan manungsa kataman sangsara. Lan nalika kita weruh kepriyé dhèwèké kasil nyamar lan ngleksanakaké pakaryané lumantar para pamimpin pasamuwan, kita bisa luwih mangertèni sebabé dhèwèké nduwèni rasa sengit kang banget marang Kitab Suci. Yèn Kitab iku diwaca, sih-kawelasan lan katresnané Gusti Allah bakal kaudhar; bakal katon yèn Panjenengané ora nglèmèkaké marang manungsa siji waé saka beban-beban abot iki. Kabèh kang Panjenengané suwun mung ati kang remuk lan mratobat, roh kang andhap-asor lan mituhu. ”

“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.

“Kristus ora maringi tuladha ing gesangipun supados para priya lan wanita ngurung dhirinipun wonten ing biara-biara supaya dados pantes tumrap swarga. Panjenenganipun boten naté mucal bilih katresnan lan welas asih kedah dipunpendhem. Manahing Juruwilujeng kebak luber katresnan. Saya caket manungsa nyedhaki kasampurnan moral, saya landhep raosipun, saya cetha pangertosanipun bab dosa, lan saya jero welas asihipun dhateng para ingkang nandhang sangsara. Paus ngakeni piyambakipun dados wakiling Kristus; nanging kados pundi watakipun menawi dipunbandhingaken kaliyan wataking Juruwilujeng kita? Menapa Kristus naté kawuningan nyerahaken manungsa dhateng pakunjaran utawi piranti panyiksa awit saking boten ngaturaken pakurmatan dhateng Panjenenganipun minangka Raja swarga? Menapa swantenipun naté kadangu ngukum pati dhateng para ingkang boten nampi Panjenenganipun? Nalika Panjenenganipun dipunremehaken déning tiyang-tiyang saking satunggaling désa Samaria, rasul Yohanes kebak bebendu, lajeng takon: ‘Gusti, menapa Paduka kersa kawula dhawuhaken geni tumurun saking swarga lan nglebur wong-wong punika, kados déné Elia sampun nindakaken?’ Gusti Yesus mirsani muridipun kanthi sih, lan negor roh kasaripun, pangandikanipun: ‘Putraning Manungsa rawuh boten supados nyirnakaken nyawaning manungsa, nanging supados nylametaken.’ Lukas 9:54, 56. Cetha sanget bentenipun kaliyan roh ingkang dipunwedalaken déning Kristus, yaiku rohing wakilipun ingkang ngakeni piyambakipun makaten.”

“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.

“Gereja Roma saiki ngetokaké pasuryan sing éndah marang jagad, nutupi cathetan kekejemané sing nggegirisi nganggo alesan-alesan pambéla. Dhèwèké wis ngagem sandhangan kaya Kristus; nanging tetep ora owah. Saben asas kapapaan sing wis ana ing jaman-jaman kapungkur, isih ana nganti saiki. Doktrin-doktrin sing dirancang ing jaman sing paling peteng isih tetep dicekel. Aja nganti ana wong ngapusi awaké dhéwé. Kapapaan sing saiki déning wong-wong Protestan kanthi mangkono siyap diajeni iku ya kapapaan sing padha, sing mrentah jagad ing jaman Reformasi, nalika para abdiné Gusti Allah ngadeg, kanthi ngadhepi bebaya nyawane, kanggo mbabar pialané. Dhèwèké nduwèni kesombongan lan pambagyan dhiri sing angkuh sing padha, sing biyèn nguwasani para raja lan para pangeran, lan ngakoni hak-hak kamulyan Allah. Rohé saiki ora kurang kejem lan otoriter tinimbang nalika dhèwèké ngremuk kamardikan manungsa lan matèni para suci kagungané Kang Mahaluhur.”

“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?

Kepausan iku temenan kaya kang wis dipratelakaké déning ramalan, yaiku murtadé jaman wekasan. 2 Tesalonika 2:3, 4. Iku dadi pérangan saka kawicaksanané kanggo ngagem watak kang bakal paling becik ngleksanani ancasé; nanging ing sangisoré pawakané kang owah-owahan kaya bunglon, dhèwèké ndhelikaké racun ula kang ora owah. “Kasetyan ora kena dijaga marang para bidah, utawa marang wong-wong kang dicurigai bidah” (Lenfant, volume 1, page 516), mangkono pangandikané. Apa kakuwasan iki, kang cathetané sajroning sewu taun katulis nganggo getihé para suci, saiki kudu diakoni minangka pérangan saka pasamuwané Kristus?

“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.

“Dudu tanpa alesan manawa pratelan wis diandharaké ing nagara-nagara Protestan yèn Katulik béda ora pati amba saka Protestanisme tinimbang ing jaman-jaman biyèn. Wis ana owah-owahan; nanging owah-owahan iku ora ana ing kapausan. Satemené Katulik mirib banget karo akèh pérangan saka Protestanisme sing saiki ana, amarga Protestanisme wis mangkono banget mlorot wiwit jaman para Reformator.

“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.

“Minangka pasamuwan-pasamuwan Protestan wus padha ngupaya sih-rahmaté jagad, katresnan palsu wus mbutakaké mripaté. Wong-wong mau ora weruh kajaba mung manawa iku bener yèn ngira becik tumrap samubarang kang ala, lan minangka akibat kang ora bisa diendhani, ing pungkasané wong-wong mau bakal pracaya manawa samubarang kang becik iku ala kabèh. Sarèhné tinimbang ngadeg mbélani iman kang sapisan wus dipasrahaké marang para suci, saiki wong-wong mau, upamané, malah kaya njaluk ngapura marang Roma marga saka panemuné kang dianggep ora welas asih tumrap dheweke, nyuwun pangapunten amarga kefanatikané.”

“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.

“Golongan gedhé, malah kalebu saka wong-wong sing ora nduwèni pangrêngkuh marang Romanisme, mung sathithik anggone mangertèni bebaya saka kakuwatan lan pangaribawané. Akeh sing negesaké manawa pepetenging budi lan moral sing nguwasani sajroning Abad Pertengahan ndhukung sumebaré dogma-dogmané, takhayul-takhayulé, lan panindhesané; lan manawa kapinteran sing luwih gedhé ing jaman modhèren, panyebaran kawruh sing umum, sarta tambah jembaré kabébasan ing prakara agama, ngalang-alangi bali uripé intoleransi lan tirani. Pikiran yèn kaanan kang kaya mangkono bakal ana ing jaman sing katone padhang iki malah digeguyu. Pancen bener yèn pepadhang gedhé—ing bab budi, moral, lan agama—lagi sumunar marang generasi iki. Ing kaca-kaca Sabdané Allah kang Suci sing kabukak, pepadhang saka swarga wis dipadhangaké marang jagad. Nanging kudu dielingi yèn saya gedhé pepadhang kang kaparingaké, saya gedhé pepetengé wong-wong sing mblénjani lan nampik pepadhang iku.”

“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.

“Panliten Kitab Suci kanthi pandonga bakal nedahaké marang para Protestan watak sejati kepausan lan bakal njalari wong-wong mau jijik lan nyingkiri iku; nanging akèh wong mangkono wicaksana ana ing pamrihé dhéwé nganti padha ngrasa ora mbutuhaké ngupaya marang Gusti Allah kanthi andhap-asor supaya padha katuntun menyang kayektèn. Senajan padha gumunggung ing pepadhangé, wong-wong mau padha ora mangertèni, becik Kitab-kitab Suci utawa pangwasané Gusti Allah. Padha kudu nduwèni sawenèh cara kanggo nenangaké kalbu, lan padha ngupaya marang apa kang paling ora kasukman lan paling ngasoraké. Apa kang padha karepaké iku sawijining cara kanggo nglalèkaké Gusti Allah kang bakal katampa kaya dene cara kanggo ngélingi Panjenengané. Kepausan pancèn cocog banget kanggo nyukupi kabutuhané kabèh wong iki. Iku wis siyap kanggo rong golongan umat manungsa, kang nyakup meh kabèh jagad—yaiku wong-wong kang arep kapitulungan marga saka kautamané dhéwé, lan wong-wong kang arep kapitulungan ana ing sajroning dosané. Ing kéné rahasia pangwasané.”

“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.

“Satunggaling dina pepeteng intelektual ingkang ageng sampun katuduhaken dados sarana ingkang nguntungaken tumrap kasilipun kapausan. Nanging badhé taksih kabuktèkaken bilih satunggaling dina pepadhang intelektual ingkang ageng ugi sami nguntungaken tumrap kasilipun. Ing jaman-jaman kapengker, nalika manungsa boten gadhah pangandikanipun Gusti Allah lan boten gadhah kawruh bab kayekten, mripatipun katutupi, lan èwonan tiyang kapilut, awit boten ningali jaring ingkang kabèntang kanggé sikilipun. Ing generasi punika wonten kathah ingkang mripatipun dados kesilauan déning padhanging spekulasi manungsa, ‘èlmu kawruh ingkang sinebat mangkono kanthi palsu;’ tiyang-tiyang punika boten ngraosaken ananing jaring punika, lan lumampah mlebet ing ngriku kanthi sarana ingkang sami gampilipun kados déné menawi mripatipun katutupi. Gusti Allah ngersakaken supados kakuwatan intelektual manungsa dipunugemi minangka peparing saking Sang Juru Nitahipun lan dipunginakaken ing pangibadahing kayekten lan kabeneran; nanging nalika kumingsun lan ambisi dipunemong, lan manungsa ngluhuraken téori-téoriné piyambak ngungkuli pangandikanipun Gusti Allah, mila kapinteran saged nindakaken cilaka ingkang langkung ageng tinimbang kabodhoan. Mangkono ta, èlmu palsu ing jaman samenika, ingkang ngrusak iman dhateng Kitab Suci, badhé kabuktèn sami kasilipun anggènipun nyawisaken margi tumrap katampanipun kapausan, kanthi wujud-wujudipun ingkang nyenengaken, kados dene panyegahaning kawruh sampun naté mbikak margi tumrap kaluhuranipun ing Jaman Pepeteng.”

“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.

“Ing sajroning gerakan-gerakan kang saiki lagi lumaku ana ing Amerika Sarékat kanggo njamin tumrap pranatan-pranatan lan pakulinan-pakulinan gréja panyengkuyung saka nagara, para Protestan lagi lumampah ngetutaké tapak tilas para papis. Malah, luwih saka iku, wong-wong mau lagi mbukak lawang supaya kapausan bisa oleh bali ngrebut kaunggulan ana ing Amerika Protestan kang wis kelangan déningé ana ing Donya Lawas. Lan prakara kang maringi teges kang luwih jero marang gerakan iki yaiku kasunyatan yèn ancas pokok kang diarahaké iku yaiku pamaksanan netepi pangayoman dina Minggu—sawijining pakulinan kang asalé saka Roma, lan kang diklaim déningé minangka tandha saka wewenangé. Iku yaiku roh kapausan—roh panyarujukan marang pakulinan donya, pangalembana marang tradhisi manungsa ngungkuli dhawuh-dhawuhing Allah—kang lagi nyrambahi gréja-gréja Protestan lan nuntun wong-wong mau tumuju nindakaké pakaryan kang padha, yaiku ngluhuraké dina Minggu, kaya kang wis ditindakaké kapausan sadurungé wong-wong mau.”

“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.

“Menawa pamaca kepéngin mangertèni sarana-sarana sing bakal digunakaké ing pasulayan sing enggal rawuh, cukup manawa dhèwèké nlusuri cathetan bab cara-cara sing biyèn dienggo déning Roma kanggo tujuan sing padha ing jaman-jaman kapungkur. Menawa dhèwèké kepéngin mangertèni kepriyé para papis lan para Protestan sing wus manunggal bakal tumindak marang wong-wong sing nampik dogma-dogmané, muga dhèwèké ndeleng roh sing diwedharaké déning Roma marang Sabat lan para pambélané.

“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.

“Dekret karajan, konsili umum, lan pranatan gréja sing disengkuyung déning kakuwatan sekuler iku dadi langkah-langkah kang ndadèkaké pésta kapir mau nggayuh kalenggahan kang kinurmatan ing jagad Kristen. Tindakan umum kapisan kang meksa pangreksan dina Minggu yaiku angger-angger sing dipunundhangaké déning Konstantinus. (A.D. 321) Dekret iki mrentahaké supaya para wong kutha padha ngaso ing ‘dina srengéngé kang kinurmatan,’ nanging para wong désa diidinaké nerusaké pagawean tetanèné. Sanadyan sajatiné iku pranatan kafir, angger-angger mau tetep ditindakaké déning sang kaisar sawisé panrimané nominal dhateng agama Kristen.”

“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.

“Amarga dhawuh karajan kabukten ora dadi gantine panguwasa ilahi kang nyukupi, Eusebius, sawijining uskup kang ngudi sih-rahmat para pangeran, lan kang dadi kanca raket sarta pangalembana istimewa tumrap Constantine, ngaturaké tuntutan yèn Kristus wis mindhahaké Sabat marang Minggu. Ora ana siji waé paseksen Kitab Suci kang diajokaké minangka bukti tumrap piwulang anyar mau. Eusebius piyambak kanthi tanpa disengaja ngakoni kasalahane sarta nuding marang para pangripta owah-owahan kang nyata. ‘Kabèh prakara,’ ujare, ‘apa waé kang dadi kuwajiban kanggo ditindakaké ing dina Sabat, iku kabèh wis kita pindhahaké menyang Dina Gusti.’—Robert Cox, Sabbath Laws and Sabbath Duties, kaca 538. Nanging alesan bab Minggu, sanadyan tanpa dhasar, dadi sarana kanggo ndadèkaké manungsa saya kendel ngidak-idak Sabaté Gusti. Kabèh wong kang kepéngin diajèni déning donya nampani dina riyaya kang populer mau.”

“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.

“Nalika kapapaan saya mantep mapan, pakaryan ngluhuraké dina Minggu diterusaké. Sawatara wektu wong-wong padha nindakaké pagawean tetanen nalika ora mèlu pasamuwan, lan dina kapitu isih dianggep minangka Sabat. Nanging alon-alon ana owah-owahan kang kaleksanan. Wong-wong kang nyekel kalenggahan suci dilarang maringi putusan ing prakara pasulayan sipil apa waé ing dina Minggu. Ora suwé sawisé kuwi, kabèh wong, saka drajat apa waé, dipréntah supaya ngendheg saka pagawean lumrah, kanthi ancaman dhendha tumrap wong merdika lan pecutan tumrap para abdi. Ing wektu sabanjuré katetepaké yèn wong sugih kudu diukum kanthi kelangan setengah saka bandhané; lan pungkasané, manawa isih tetep ndableg, wong-wong mau kudu digawé dadi batur-tukon. Golongan ngisor kudu nandhang pambuwangan langgeng.”

“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.

“Mukjijat-mukjijat uga disuwun supaya melu dipigunakaké. Ing antarané kaélokan-kaélokan liyané, kacarita yèn ana sawijining tani sing arep ngluku palemahané ing dina Minggu, nalika ngresiki walukuné nganggo wesi, wesi mau nempel kenceng ing tangane, lan suwéné rong taun dipikul mrana-mréné bebarengan karo dhèwèké, ‘nganti njalari lara lan wirangé kang banget gedhé tumrap dhèwèké.’—Francis West, Historical and Practical Discourse on the Lord’s Day, kaca 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.

“Banjur paus maringi pitedah supaya imam paroki ngélingaké para pelanggar dina Minggu lan nyuwun supaya wong-wong mau padha lunga menyang gréja lan ndedonga, supaya aja nganti ndhatengaké bilai gedhé marang awaké dhéwé lan para tangga-teparoné. Sawijining konsili gréjawi ngaturaké alesan, kang wiwit iku akèh banget dienggo, malah déning para Protestan uga, yèn awit ana wong-wong kataman bledhèg nalika padha nyambut-gawé ing dina Minggu, mula dina iku mesthi Sabat. ‘Cetha temenan,’ pangandikané para prelatus, ‘sepira gedhéné bebenduning Allah tumrap panyepèlèkané wong-wong mau marang dina iki.’ Banjur katindakaké panyuwunan supaya para imam lan para menteri, para ratu lan para pangeran, lan sakèhé umat setya ‘ngginakaken sakèhé usaha lan kawigatosanipun supados dinten punika kapulihaké dhateng pakurmatanipun, lan, kanggé ngajèni agama Kristen, dipunestokaken kanthi langkung saleh ing wekdal-wekdal ingkang badhé rawuh.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, kaca 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.)

“Amarga panetepane konsili-konsili kabukti ora nyukupi, para panguwasa sekuler banjur dipunaturi supaya ngetokaké sawijining edhik kang bakal ndadosaké atiné rakyat kagèt lan wedi, sarta meksa wong-wong mau supaya ngendheg saka pagawean ing dina Minggu. Ing satunggaling sinode ingkang kalampahan wonten ing Roma, sadaya kaputusan sadèrèngipun dipunteguhaké malih kanthi kakiyatan lan kasakralan ingkang langkung ageng. Kaputusan-kaputusan punika ugi dipunlebetaké ing hukum grejawi lan dipunlampahaké déning panguwasa sipil ing saindenging meh kabèh nagari Kristen. (Delengen 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.

“Nanging anané ketiadaan wewenang Kitab Suci tumrap pangudiné dina Minggu nimbulaké rasa isin lan canggah kang ora sathithik. Wong-wong padha pitakon bab hak para guruné kanggo nyingkiraké pratélan Yehuwah kang cetha, ‘Dina kapitu iku Sabaté Pangéran Allahmu,’ supaya ngurmati dina sang surya. Kanggo nutupi kakurangan paseksi Alkitab, dibutuhaké cara-cara liya. Sawijining panyengkuyung dina Minggu kang kebak semangat, kang watara ing pungkasan abad kaping rolas ngunjungi pasamuwan-pasamuwan ing Inggris, ditentang déning para seksiné bebener kang setya; lan awit usahané tanpa woh, dhèwèké banjur lunga saka nagara iku sawatara mangsa lan ngupaya sarana apa waé kanggo meksa piwulangé. Nalika dhèwèké bali, kakurangan iku wis kapenuhan, lan sajroning pakaryané sabanjuré dhèwèké ketemu kaluwihan kasil kang luwih gedhé. Dhèwèké nggawa bebarengan gulungan tulisan kang ngakoni asalé saka Gusti Allah piyambak, kang ngemot parentah kang dibutuhaké kanggo netepi dina Minggu, kanthi ancaman-ancaman kang nggegirisi kanggo medèni wong-wong kang ora manut. Dokumèn kang dianggep aji iki—palsu kang asor banget kaya dene pranatan kang disokongé—diarani wis tiba saka swarga lan kapanggih ing Yerusalem, ing ndhuwur mesbèh St. Simeon, ing Golgota. Nanging satemené, kraton kepausan ing Roma iku sumber asalé dokumèn mau. Tipu daya lan pamalson kanggo majengaké kakuwasan lan kamakmuran gréja, ing sadaya jaman wis dianggep sah déning hirarki kapausan.”

“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.)

“Gulungan iku nglarang pegawean wiwit jam kaping sanga, yaiku jam telu soré, ing dina Setu sore, nganti srengéngé njedhul ing dina Senin; lan panguwasané diumumaké yèn wis dikukuhaké déning akèh mujijat. Kacarita yèn wong-wong sing nyambut gawé ngluwihi wektu sing wis ditemtokaké padha katempuh lumpuh. Ana sawijining tukang giling sing nyoba nggiling jagungé, weruh yèn, tinimbang glepung, metu banjir getih, lan rodha gilingan mau mandheg, sanajan banyuné mili banter banget. Ana sawijining wong wadon sing nempatké adonan ing pawon, nemokaké yèn adonan iku isih mentah nalika dijupuk metu, sanadyan pawoné panas banget. Wong wadon liyané, sing wis nyawisaké adonan kanggo dipanggang ing jam kaping sanga, nanging banjur mutusaké arep disingkiraké dhisik nganti dina Senin, nemokaké, ésuké, yèn adonan mau wis dadi roti-roti lan wis dipanggang déning pangwasaning Allah. Ana sawijining wong lanang sing manggang roti sawisé jam kaping sanga ing dina Setu, nemokaké, nalika nyuwil roti mau ésuké, yèn getih muncrat saka kono. Kanthi reriptaan sing tanpa nalar lan kebak takhayul kaya mengkono para panyengkuyung dina Minggu ngupaya netepaké kasucèné. (Delengen Roger de Hoveden, Annals, jil. 2, hlm. 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.

“Ing Skotlandia, kaya dene ing Inggris, pakurmatan kang luwih gedhé marang dina Minggu kaestokake kanthi nggabungaké karo iku sapérangan saka Sabat kuna. Nanging wektu kang diprentah supaya kasucekaké béda-béda. Sawijining edik saka raja Skotlandia mratélakaké manawa ‘Setu wiwit jam rolas awan kudu kaanggep suci,’ lan manawa ora ana wong siji waé, wiwit wektu iku nganti Senin ésuk, kena melu urusan kadonyan.—Morer, kaca 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.

“Nanging sanadyan sakèhé upaya kanggo netepaké kasucèning dina Minggu, para papis piyambak kanthi terang-terangan ngakoni wewenang ilahi saka Sabat lan asal-usul manungsa saka pranatan kang wis nggantèni iku. Ing abad kaping nembelas sawijining konsili paus kanthi cetha mratelakaké: ‘Kabeh wong Kristen supaya éling yèn dina kapitu wis disucekké déning Allah, lan wis ditampa sarta ditindakaké, ora mung déning wong Yahudi, nanging uga déning kabèh liyané kang ngakun-akun nyembah Allah; senadyan kita wong Kristen wis ngowahi Sabaté wong-wong mau dadi Dina Gusti.’—Ibid., kaca 281, 282. Wong-wong kang nyampuri angger-angger ilahi iku ora padha ora mangerti sipaté pakaryané. Wong-wong mau kanthi sengaja ngluhuraké awaké dhéwé ngungkuli Allah.”

“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.

“Gambaran ingkang nggegirisi bab kawicaksananipun Roma tumrap tiyang-tiyang ingkang boten sarujuk kaliyan piyambakipun kaparingaken wonten ing panganiaya ingkang dawa lan kebak getih dhateng tiyang Waldenses, sawatawis ing antawisipun punika para pamaos dina Sabat. Liyanipun nandhang sangsara kanthi cara ingkang sami amargi kasetyanipun dhateng pepakon kaping sekawan. Sajarah gréja-gréja ing Etiopia lan Abyssinia mliginipun pinunjul tegesipun. Ing satengahing pepetenging Jaman Peteng, tiyang-tiyang Kristen ing Afrika Tengah sirna saking pandelengan lan kasupakaken déning jagad, lan ngantos pirang-pirang abad suwéné piyambakipun ngraosaken kamardikan wonten ing nindakaken pracayanipun. Nanging ing wekasanipun Roma mangertos wontenipun piyambakipun, lan kaisar Abyssinia boten dangu kapusan dhateng pangaken bilih paus punika wakiling Kristus. Sasampunipun punika tumuli wonten konsesi-konsesi sanès.”

“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.

Ana sawijining dhawuh kang katokaké kang nglarang pangreksaning dina Sabat kanthi paukuman kang paling abot. (Delengen Michael Geddes, Church History of Ethiopia, kaca 311, 312.) Nanging tatanan kejem kapapaan enggal dadi rakit kang banget nyiksa, nganti wong Abyssinia netepaké arep mecah rakit iku saka guluné. Sawisé perjuangan kang nggegirisi, para penganut Roma diusir saka tanah panguwasané, lan iman kuna dipulihaké manèh. Pasamuwan-pasamuwan padha bungah marga saka kamardikané, lan wong-wong mau ora nate lali marang piwulang kang wis padha tampa ngenani penipuan, fanatisisme, lan kakuwatan despotis saka Roma. Ana ing sajroning nagaraé kang kapencil, wong-wong mau wareg tetep manggon, ora kawruhan déning sakèhé jagad Kristen liyané.

“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.

Pasamuwan-pasamuwan ing Afrika ngugemi dina Sabat kaya dene pasamuwan kapapal nindakaké sadurungé murtadé dadi sampurna. Nalika padha netepi dina kapitu kanthi miturut dhawuhing Allah, padha nyingkiri pagawéan ing dina Minggu manut pakulinan pasamuwan. Sawisé éntuk kakuwasan kang paling luhur, Roma wis ngidak-idak Sabaté Allah kanggo ngluhuraké duwèké dhéwé; nanging pasamuwan-pasamuwan ing Afrika, kang kapethelik meh sèwu taun lawasé, ora mèlu ing pamurtadan iki. Nalika digawa ana ing sangisoré pangwasaning Roma, padha dipeksa nyingkiraké kang sejati lan ngluhuraké sabat kang palsu; nanging sawisé padha olèh kamardikané manèh, banjur padha bali marang katumemen marang pepakon kaping papat.

“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.

“Cathetan-cathetan jaman kapungkur iki kanthi cetha nglairake memungsuhané Roma marang Sabat kang sejati lan marang para pambéla Sabat iku, sarta cara-cara kang digunakaké déning Roma kanggo ngurmati pranatan kang digawé déning dheweke piyambak. Pangandikané Allah mulang manawa prastawa-prastawa iki bakal kaulang manèh nalika wong-wong Katolik Roma lan Protestan padha manunggal kanggo ngluhuraké dina Minggu.

“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.

Ramalan ing Wahyu 13 nyatakaké yèn kakuwasan sing diwakili déning kéwan galak sungu kaya cempe bakal njalari “bumi lan para sing manggon ana ing kono” nyembah kapausan—ing kéné dilambangaké déning kéwan galak “kaya macan tutul.” Kéwan galak loro sunguné iku uga bakal ngandika “marang para sing manggon ana ing bumi, supaya padha gawé gambar kanggo kéwan galak iku;” lan, saliyané iku, bakal mrentah kabèh wong, “cilik lan gedhé, sugih lan mlarat, wong mardika lan batur-tukon,” supaya padha nampa tengeré kéwan galak iku. Wahyu 13:11–16. Wis katuduhaké yèn Amerika Sarékat iku kakuwasan sing diwakili déning kéwan galak sungu kaya cempe, lan yèn ramalan iki bakal kaleksanan nalika Amerika Sarékat ngetrapaké pangreksan dina Minggu, sing déning Roma diakoni minangka pratandha mirunggan saka kadhaulatané. Nanging ing pakurmatan iki marang kapausan, Amerika Sarékat ora bakal piyambakan. Pangaribawané Roma ing nagara-nagara sing biyèn tau ngakoni pangwasané isih adoh saka karusakan. Lan ramalan ngramalaké pamulihan kakuwasané. “Aku weruh salah siji endhasé kaya tatu nganti mati; lan tatu sing matèni iku waras manèh: lan saindenging jagad padha gumun ngetutaké kéwan galak iku.” Ayat 3. Tibané tatu sing matèni iku nuduhaké ambruké kapausan ing taun 1798. Sawisé iku, mangkono pangandikané nabi, “tatu sing matèni iku waras manèh: lan saindenging jagad padha gumun ngetutaké kéwan galak iku.” Paulus kanthi cetha nyatakaké yèn “manungsa dosa” bakal tetep lumaku nganti tekan rawuh kaping pindhoné. 2 Tesalonika 2:3–8. Nganti tumeka pungkasaning wekasan, dhèwèké bakal nerusaké pakaryan pangapusan. Lan panulis Wahyu uga mratélakaké, isih ngrujuk marang kapausan: “Kabèh wong sing manggon ana ing bumi bakal nyembah marang dhèwèké, yaiku wong-wong sing jenengé ora katulis ana ing kitab kauripan.” Wahyu 13:8. Ing Donya Lawas lan Donya Anyar, kapausan bakal nampa pakurmatan lumantar pangurmatan sing diwènèhké marang pranatan dina Minggu, sing mung ngadeg ing dhuwur wewenangé Gréja Roma.

“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.

“Wiwit saka tengahing abad kaping sangalas, para sinau wangsit ing Amérika Sarékat wus ngaturaké paseksi iki marang jagad. Ing prastawa-prastawa sing saiki lagi kalakon, katon sawijining majeng kanthi rikat tumuju marang kasampurnaning ramalan iku. Ing antarané para guru Protestan ana panjongan panguwasa ilahi kang padha tumrap pangreksan dina Minggu, lan uga padha ora anané bukti Kitab Suci, kaya déné para pamimpin kepausan sing ngreka kaelokan-kaelokan kanggo nggentèni papané parentah saka Gusti Allah. Panyatan yèn paukuman-paukumané Gusti Allah katibakaké marang manungsa awit saka panerakéané marang sabat-dina Minggu, bakal diambali manèh; malah saiki wis wiwit didhesekaké. Lan sawijining gerakan kanggo meksa panindak pangreksan dina Minggu saya rikat angsal lemah.”

“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?

“Gereja Roma punika nggumunaken ing kaprigelan lan kapinteran licikipun. Panjenenganipun saged maos punapa ingkang badhé kalampahan. Panjenenganipun ngentosi wekdalipun, amargi mirsani bilih pasamuwan-pasamuwan Protestan sami maringi pakurmatan dhateng piyambakipun lumantar panampiipun dhateng sabat palsu punika lan bilih sami nyawisaken dhiri kanggé meksa nindakaken punika kanthi sarana ingkang piyambakipun piyambak naté ginakaken ing jaman-jaman kapengker. Tiyang-tiyang ingkang nampik pepadhanging kayekten taksih badhé ngupadi pitulungan saking kakuwasan punika, ingkang nyebut dhirinipun piyambak tanpa lepat, supados ngluhuraken satunggaling pranatan ingkang asalipun saking piyambakipun. Sepinten gampilipun piyambakipun badhé rawuh maringi pitulungan dhateng para Protestan ing pakaryan punika boten angel kanggé diprakirakaken. Sinten ingkang langkung mangertos tinimbang para pemimpin kepausan babagan caranipun ngadhepi tiyang-tiyang ingkang boten mituhu dhateng pasamuwan?”

“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.

Pasamuwan Katulik Roma, kanthi sakèhé cabang lan jangkahané ing saindhenging jagad, mbentuk sawijining organisasi ageng ing sangisoré pangendhalèn lan sing dirancang kanggo ngladosi kapentingané dhampar kapausan. Yuta-yuta para penganuté, ing saben nagara ing saindenging bumi, diwulang supaya nganggep awaké dhéwé kaiket déning kasetyan marang paus. Apa waé kabangsané utawa pamaréntahané, wong-wong mau kudu nganggep wewenangé pasamuwan luwih dhuwur tinimbang sakèhé panguwasa liyané. Sanadyan wong-wong mau bisa ngucap sumpah kang njanjèkaké kasetyané marang nagara, nanging ing balik iku ana prasetya mituhu marang Roma, sing mbébasaké wong-wong mau saka saben prasetya kang nalisir karo kapentingané.

“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.

“Sejarah nekseni bab upaya-upaya dheweke kang kebak siasat lan tanpa kendhat kanggo nyusupake awake menyang urusan bangsa-bangsa; lan sawisé olèh papan pijakan, banjur nglajengake ancas-ancase dhewe, sanajan nganti ngrusak para pangeran lan rakyat. Ing taun 1204, Paus Innocentius III njupuk saka Peter II, ratu Arragon, sumpah mirunggan ing ngisor iki: ‘Aku, Peter, ratu wong Arragon, ngakoni lan janji bakal tansah setya lan manut marang gustiku, Paus Innocentius, marang para penggantiné kang Katulik, lan marang Gréja Roma, sarta kanthi setya njaga karajaanku ana ing kasetyané marang dheweke, mbéla iman Katulik, lan nganiaya kebejatan sesat.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.”

“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. Pratelan iki selaras karo tuntutan-tuntutan ngenani kakuwasan paus Roma, ‘menawa sah tumrap dheweke kanggo nurunaké para kaisar saka kalungguhane’ lan ‘menawa dheweke bisa mbébasaké para kawula saka kasetyané marang para panguwasa kang ora adil.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, cathetan 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.

“Lan becik dieling-eling, yèn kaluhuraning gumunggung Roma iku yèn dhèwèké ora tau owah. Prinsip-prinsip Gregory VII lan Innocent III isih dadi prinsip-prinsip Gréja Katulik Roma. Lan upamané dhèwèké nduwèni kakuwatan, dhèwèké mesthi bakal nindakaké iku kanthi semangat lan kekendelan sing padha gedhéné saiki kaya ing abad-abad kapungkur. Wong-wong Protestan sathithik banget mangertèni apa sing lagi ditindakaké nalika padha ngusulaké nampani pitulungané Roma ing pakaryan ngluhuraké dina Minggu. Nalika wong-wong mau ngarahaké manahé marang kaleksananing ancasé, Roma lagi ngupaya netepaké manèh kakuwatané, mbalèkaké kasuwargan kang wis ilang. Yèn sapisan waé prinsip iku ditegakké ing Amérika Sarékat, yèn gréja kena nggunakaké utawa ngendhalèkaké kakuwatan nagara; yèn pangibadahing agama kena dipaksa lumantar angger-angger sipil; cekaké, yèn wewenangé gréja lan nagara kudu nguwasani nurani, mula kamenangan Roma ing nagara iki mesthi katitahaké.”

“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.

“Pangandikané Allah wis maringi pepéling bab bebaya sing wis ngancam; manawa bab iki ora digatèkaké, jagad Protestan bakal ngerti apa saktemené ancas-ancasé Roma, mung nalika wis kasep kanggo uwal saka jerat. Dhèwèké kanthi meneng-meneng lagi tuwuh dadi kuwasa. Piwasané lagi ngetokaké pangaruhé ana ing balé-balé législatif, ing gréja-gréja, lan ing ati-atiné manungsa. Dhèwèké lagi numpuk bangunan-bangunané sing luhur lan gedhé, ana ing papan-papan sing ndhelik, ing kono panganiaya-panganiayané biyèn bakal diulang manèh. Kanthi sesidheman lan tanpa disumurupi, dhèwèké lagi nguwataké pasukan-pasukané kanggo nglajengaké ancasé dhéwé nalika tekan mangsané kanggo nyabet. Kabèh sing dikarepaké mung panggonan sing nguntungaké, lan iki wis lagi diwènèhaké marang dhèwèké. Ora suwé manèh kita bakal weruh lan bakal ngrasakaké apa ancasé unsur Roma iku. Sapa waé sing pracaya lan manut marang pangandikané Allah, bakal nampa cela lan panganiaya marga saka iku.” The Great Controversy, 563–581.