In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.

لە پەرتووکەکەدا کە ناونیشانی «Hitler’s Pope»ی هەیە، نووسەرەکەی، John Cornwell، چیرۆکی ئەو پاپای داهاتوو دەست پێ دەکات کە لەو کاتەدا حوکمڕانی دەکرد کە Hitler بەسەر ئەڵمانیا حکومەتی دەکرد، لەگەڵ باپیرەی ئەو و پاپا Pius IX، کە لە شاری ڕۆما دەرهێنران. کاتێک Pius IX، بە جلوبەرگی راهیبەیەک، لە شاری ڕۆما هەڵهات، تەنها پیاوێک کە لەگەڵ خۆی برد باپیرەی ئەو پاپای داهاتوو بوو. Cornwall پەیوەندیی نزیکی نێوان ئەو دوو پیاوە دەخاتە بەر باس، و پاشان دیاری دەکات چۆن باوکی ئەو پاپای داهاتووش پەیوەندیی بە ناوەندی هێزی کڵێسای کاتۆلیکەوە هەبوو. بەو شێوەیە، ئەو ژینگەی کۆمەڵایەتی و سیاسی و ئایینیی ئەو مێژوویە دیاری دەکات لە سەردەمی Pius IXەوە تا World War II. ئەم پوختەیە مێژووییە زۆر زانیاری‌بەخشە.

“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.

“Hatua nyingine katika kujitwalia mamlaka kwa upapa ilichukuliwa wakati, katika karne ya kumi na moja, Papa Gregory VII alipotangaza ukamilifu wa Kanisa la Kirumi. Miongoni mwa kauli alizozitoa kulikuwapo moja iliyotamka kwamba kanisa halijawahi kukosea, wala halitakosea kamwe, kulingana na Maandiko. Lakini uthibitisho wa Kimaandiko haukuandamana na dai hilo. Yule askofu mkuu mwenye kiburi pia alidai mamlaka ya kuwaondoa wafalme katika madaraka, na akatangaza kwamba hakuna hukumu yoyote aliyoitamka ingeweza kubatilishwa na mtu yeyote, bali ilikuwa haki yake ya pekee kubatilisha maamuzi ya wengine wote.

“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.

“Uthilo wa kushangaza wa tabia ya kiimla ya mtetezi huyu wa kutokosea ulionyeshwa katika jinsi alivyomtendea mfalme wa Ujerumani, Henry IV. Kwa kuthubutu kupuuza mamlaka ya papa, mfalme huyu alitangazwa kuwa ametengwa na ushirika wa kanisa na ameondolewa katika kiti cha enzi. Akiwa ameingiwa na hofu kwa sababu ya kuachwa na kutishiwa na wakuu wake mwenyewe, ambao walitiwa moyo kuasi dhidi yake kwa amri ya papa, Henry aliona ulazima wa kufanya suluhu yake na Roma. Akiwa pamoja na mke wake na mtumishi mmoja mwaminifu, alivuka milima ya Alps katikati ya majira ya baridi, ili apate kujinyenyekeza mbele ya papa. Alipofika kwenye ngome ambayo Gregory alikuwa amejitenga ndani yake, aliingizwa, bila walinzi wake, katika ua wa nje; na huko, katika baridi kali ya majira ya baridi, akiwa hana kifuniko kichwani na miguu mitupu, na katika mavazi ya kudhalilisha, alingoja ruhusa ya papa ya kuingia mbele yake. Hata baada ya kuendelea kwa siku tatu akifunga na kuungama, ndipo tu papa aliposhuka hadhi yake na kumpa msamaha. Hata wakati huo, ilikuwa ni kwa sharti tu kwamba mfalme angeingojea idhini ya papa kabla ya kuchukua tena alama za kifalme au kutumia mamlaka ya ufalme. Naye Gregory, akiwa ameinuliwa na ushindi wake, alijivunia kwamba ilikuwa wajibu wake kuangusha kiburi cha wafalme.” The Great Controversy, 57.

Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.

Gregory VII aali “utetezi wa kutokosea,” lakini dai hilo la kipuuzi halikufanywa kuwa fundisho rasmi (dogma) mpaka Pius IX alipolifanya dai hilo la upumbavu kuwa fundisho lililoidhinishwa katika Mtaguso wa Kwanza wa Vatikano. Fundisho hilo lilipitishwa Julai 18, 1870, miaka mia moja na hamsini kamili siku kwa siku kabla ya mshangao wa kwanza wa wale mia moja arobaini na nne elfu.

What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.

آنچه در تاریخ آموزنده است این است که هنگامی که پیوس نهم نخستین شورای واتیکان را سازمان داد و آموزهٔ عصمت‌ناپذیری خود را به اجرا گذاشت، انگیزهٔ او از نفرتش نسبت به آنچه «مدرنیسم» نامیده می‌شد، پدید آمد. این امر بر این اندیشه مبتنی نبود که پاپ، هنگام تعریف آموزه‌های کتاب‌مقدسی، نمی‌تواند هیچ خطایی مرتکب شود؛ بلکه دفاعی بود از مخالفت پاپی با نفوذی که انقلاب فرانسه پدید آورده بود. این اقدام متوجه آن چیزی بود که سرانجام به نام کمونیسم شناخته شد.

The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.

شۆڕشی فەڕەنسی هەژاندنێکی گەورەی هێنایە سەر پێکهاتەی دەسەڵاتداریی نەتەوەکانی ئەورووپا، بە تایبەتی بە ڕقێکی دیار لە پاشایەتییەکەی کە پاپایەتی بوو. ئەوە شۆڕشێکی کۆماریی ئیتالی بوو کە بە شێوەیەکی کاتی پیوسی نۆیەم، و پیاوی دەستی ڕاستی، لە ڕۆما دەرکردبوو. «مۆدێرنیزم»، کە لەلایەن ئەو جۆرە فەلسەفانەوە نوێنەرایەتی دەکرا کە شۆڕشی فەڕەنسی بەرهەمی هێنابوون، دوژمنی سەرەکیی پیوسی نۆیەم بوو، و ئەو دۆکتریینەی هەڵە نەبوونی کە داهێنرا بوو بۆ ئەوەی هەموو ئەو داواکارییانە بپارێزێت کە پاپا دژی بیرۆکە مۆدێرنەکان دەیکرد کە شۆڕشی فەڕەنسی بەرهەمی هێنابوون.

Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).

Daniele sura ya kumi na moja, mstari wa arobaini, unatambulisha kwamba katika mwaka wa 1798, mfalme wa kusini (Ufaransa isiyoamini kuwapo kwa Mungu), alimpa jeraha lile la mauti mfalme wa kaskazini (upapa).

Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.

Infallibility doktrina ya Pius IX yari ifitanye isano n’intambara ihagarariwe n’umurongo wa mirongo ine wo muri Daniyeli icumi na rimwe, kandi kuva mu gice cya nyuma cy’umwaka wa 1869 kugeza mu mwaka wakurikiyeho Pius IX yakoranyije Inama ya mbere ya Vatikani, izwi nka Vatican 1, agamije kwemeza ko papa ari umutwe wa Gatolika, kandi ko Gatolika ari umutwe w’amatorero yose, nk’uko byari byaramamazwe n’itegeko rya Justiniani mu mwaka wa 533.

The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.

Konsílio ya Mibale ya Vatikan, oyo eyebani mpe lokola Vatican II, esalemaki kobanda na 1962 kino na 1965. Ezalaki likambo ya ntina mingi na lisolo ya Lingomba Katolika, mpe moko ya bankutani ya ekumeni oyo eleki na ntina na bileko ya sika. Konsílio yango eyanganaki na bokambi ya Pápa Yoane XXIII mpe ekobaki na tango ya bopápa ya Pápa Polo VI nsima ya liwa ya Yoane XXIII na 1963. Ezali na ntina koyeba polele bokeseni ya sikisiki kati na bakonsílio oyo mibale.

The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.

انجەمەکانی یەکەمین مەجلیس ئەوە بوو کە ئەو شتە دابنرێت کە بە «سەرۆکایەتی»ی پاپا ناودەبرێت، واتە پاپا حاکمی باڵا، مامۆستای باڵا و شوانی کڵێسايە، و بەرپرسیارە لە پاراستن و لێکدانەوەی باوەڕەکان. دەسەڵاتی ئەو بریتی بوو لە پێناسەکردنی دۆگماکان، دەرکردنی فەرمانە عەقیدەییەکان، و ڕاگەیاندنی بڕیارە دەسەڵاتدارەکان لە بابەتەکانی باوەڕ و ئەخلاق، کە بە نەهەڵەناپذیری پاپا ناسراون. ئەمە دەسەڵاتی دادگایی پاپاش لەسەر کڵێسای گەردوونی دەگرێتەوە، لەوانەش دەسەڵاتی دانانی ئەسقەفەکان، ڕێکخستنی ساکرامێنتەکان، و بەڕێوەبردنی کارگێڕیی کڵێسا.

The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.

Konsílio ya kabiri yari igenewe kuyobya itorero kugira rihinduke urwego rw’ukwunga ubumwe bw’amadini. Izo konsílio zari zifite imigambi inyuranye rwose. Konsílio ya mbere, yari ishyigikiye kubungabunga gakondo, yanyomowe na konsílio ya kabiri, yari ishyigikiye ubwisanzure bw’ibitekerezo. Ayo matsinda yombi yari atandukanye nk’ijoro n’amanywa, kandi ubuhanuzi bufitanye isano n’amabanga atatu ya Fatima bugaragaza intambara yo mu imbere ihagarariwe neza n’izo konsílio zombi.

The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.

Ubuvuzi bugaragaza itsinda rishyigikira ubukuru busobanurwa na Piyo wa IX ko rigereranywa n’icyo bita “papa w’umweru,” “papa mwiza,” cyangwa “musenyeri mwiza”; naho irindi tsinda, rifitanye isano na Vatikani II, rigereranywa na “papa w’umukara,” cyangwa “papa mubi,” cyangwa “musenyeri mubi.” Impaka z’izo nyigisho ebyiri za politiki zigaragazwa igihe usuye ubuturo bw’igitangaza cya Fatima, i Fatima, muri Porutugali. Iyo winjiye, inzira y’abashyitsi iba iri hagati y’ishusho ya papa w’umukara ku ruhande rumwe, na papa w’umweru ku rundi ruhande.

It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).

Hivyo basi, jambo hilo linakuwa sehemu ya urithi wa mtu ambaye hatimaye angekuwa kile ambacho kitabu kinamtambulisha kuwa papa wa Hitler, yaani kwamba asili yake imefungamana na pambano kati ya usasa (mfalme wa kusini) na ukuu wa kipapa (mfalme wa kaskazini).

It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.

Kukwata kuba nuvwa neza yuko umwanditsi w’igitabo turimo gusuzuma yari Umugatolika wari mu gihagararo cyiza, kandi umugambi we watangajwe wo kwandika icyo gitabo wari uwo kumurikira neza ikirego kivuga ko papa wategetse mu gihe cy’Intambara ya Kabiri y’Isi Yose yaba yarashyigikiye Hitler, Abanazi, cyangwa ko yaba afite uruhare urwo ari rwo rwose muri jenoside yakorewe Abayahudi n’abandi. Igihe Cornwell avuga kuri sekuruza wa Pius XII, wari ukuboko kw’iburyo kwateguye Inama Nkuru ya Vatikani ya Mbere, amateka y’urugamba hagati y’abami bo mu majyepfo n’abo mu majyaruguru aba arimo gukinirizwa muri ayo mateka nyene. Igihe impinduramatwara y’“Republicanism” yageraga mu Butaliyani, mu gihe kingana hafi n’umwaka umwe, Abataliyani birukanye Pius IX mu mujyi wa Roma, kandi uhereye ubwo, ndetse na nyuma y’uko agarutse, icyo ubupapa bwose bwigeze butunga ni ubutaka bungana na eka ijana na cumi, buzwi nka Umujyi wa Vatikani.

The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.

Ku nzira imwe gusa ni ho yashoboye no kugaruka i Vatikani: abifashijwemo n’ingabo z’Abafaransa, hamwe n’inguzanyo yahawe n’aba Rothschild, abanyamabanki b’Abayahudi b’ibirangirire bamenyekanye nabi. Kugira ngo umuntu asobanukirwe neza ubufatanyacyaha bwa papa mu itsembabwoko rya jenoside yakorewe Abayahudi mu gihe cy’Intambara ya Kabiri y’Isi Yose, bisaba kugira ubumenyi bw’ibanze ku myumvire y’u Burayi ku Bayahudi kuva ku kubambwa kwa Kristo. Igitabo kivuga ko kwanga Abayahudi n’irondaruhu ari imyitwarire ibiri itandukanye, kigahamya ko urwango Hitler yangaga Abayahudi rwari urw’irondaruhu, kuko Hitler yababonaga nk’icyiciro cyo hasi cy’abantu, mu gihe kwanga Abayahudi byo byari ukubanga kubera ko bishe Imana. Niba ibyo byombi ari ikintu kimwe, cyangwa niba mu by’ukuri hari itandukaniro hagati yabyo, ukuri kw’amakuba yageze ku Bayahudi ni ikintu gikwiye gusobanukirwa.

For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.

Ku mw mfano, leo hii huko Amerika neno “ghetto” linapotumiwa, wengi hudhani kuwa ni ufafanuzi wa sehemu maskini, iliyoharibika ya mji. Lakini istilahi “ghetto” hapo awali ilirejelea sehemu ya mji, hasa huko Venice, Italia, ambamo Wayahudi walilazimishwa kuishi wakati wa Enzi za Kati. Ghetto ya kwanza ilianzishwa huko Venice mwaka 1516, wakati Jamhuri ya Venice ilipowafungia Wayahudi katika eneo maalumu la mji lililojulikana kama “geto nuovo” (kiwanda kipya cha kuyeyusha metali), ambalo hatimaye lilikuja kujulikana kama ghetto.

In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.

A Yiropu, cikin dukan Tsakiyar Zamani, an takaita wa Yahudawa game da inda za su iya zama, haka kuma game da sana’o’in da aka ba su izinin yi. Waɗannan takurawa sun ta’allaka ne ga tsohuwar ma’anar ƙyamar Yahudawa, wadda ta nufin bangaskiyar cewa Yahudawa ne suka kashe Allah, kuma cewa dukan matsalolinsu na gaba sun jawo wa kansu ne ta wurin ayyukansu na kansu.

In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.

Kati na Enzi za Kati, ulikuwapo utamaduni uliokubalika kwamba Wakristo hawakuweza kukopesha fedha wala kutoza riba juu ya mkopo. Wayahudi hawakufungwa na zuio hilo, na kukopesha fedha kukawa mojawapo ya shughuli ambazo waliruhusiwa kuzifanya. Mabenki wa Kiyahudi, kama vile familia ya Rothschild, walikuwa wabadili fedha kutokana na vizuizi vya kisheria kuhusu aina za kazi walizoruhusiwa kuzifanya. Pius IX alipohitaji fedha ili kurejea Vatikani, huzuni ya kutoutawala tena mji wa Roma iliongezwa na ulazima wa kuwafikia Wayahudi ili kupata fedha.

Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.

Pius IX, asajikua kubingwa kutoka Roma, alionekana kuwa katika mojawapo ya makundi mawili kuhusu Wayahudi na uhusiano wa kanisa na Wayahudi. Makundi hayo mawili yalikuwa la wale walioamini kwamba Wayahudi, lolote liwapatalo, wanapata tu yale yanayowastahili, na la pili lilielekea kuonyesha rehema kidogo kwa Wayahudi. Pius IX aliporejea Vatikani baada ya kufukuzwa kwake, rehema aliyokuwa ameidhihirisha nyakati nyingine kabla ya uhamisho wake haikuonyeshwa tena kamwe. Kabla ya uhamisho wake alikuwa ameifunga geti ya Wayahudi katika mji wa Roma, na baada ya kurejea kwake akaianzisha tena geti hiyo, na akaanza kutoza ushuru juu ya Wayahudi ili kufidia hasara zake za kifedha.

Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.

Upapa Pius IX u dume wa kulia wakwe aMarcantonio Pacelli, sekulu wa upapa wa Hitler. Aali mwene sharia wa kuhia i kikundi kya pkee kya awene sharia yao yaikamilanga upapa. Mwana wakwe aaingile mu kikundi kila kya juu kya awene sharia, na vivovo na muzukulu wakwe, waishe mwisho kuwa upapa wa Hitler. Baada ya chitabu kupitia historia ya sekulu wa Eugenio Pacelli, ya ishe wakwe, na ya ujana wakwe na masomo gakwe, chalenga nafasi yenye Pacelli aipokele alipwanzanga kazi yakwe kwa ajili ya upapa. Kihi awene sharia, wa kushukila mu awene sharia wa heshima wa kipapa, aateuliwe kutwanga idara yenye yaibobeanga mu mapatano, gago gikemwanga makonkodati. Mu mwaka wa 1901 Pacelli aletwe mu ofisi ya Sekretarieti ya Nchi ya Kipapa.

Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.

پاکېلي د ملتونو استازی شو. په نبوي توګه پاکېلي هغه قانوني د تماس نقطه وګرځېد چې د ځمکې د پاچاهانو زنا یې له پاپۍ سره بشپړه کړه. په 1903 کال کې، پیوس لسم د پاپ په توګه تاج‌پوشي شو. سمدستي یې پر هغه «فکري زهر» برید پیل کړ چې «نسبيت‌پالنه او شکاکيت» یې زېږول. هغه سړی چې د پیوس لسم د «مودرنېزم» د له‌منځه وړلو هڅه یې رهبري کوله، اومبرتو بېنېني و، چې له پاکېلي سره په هماغه دفتر کې کار کاوه. بېنېني یو ځل د نړۍ‌کچې د مؤرخانو د یوې ډلې په اړه وویل چې هغوی داسې سړي دي چې، «تاریخ د دوی لپاره له یوه پرله‌پسې ناامېدانه استفراق کولو له هڅې پرته بل څه نه دی. د دې ډول انسان لپاره یوازې یوه درملنه شته: تفتيش!» د بېنېني په نظر، هر هغه مؤرخ چې له هغو افکارو سره یې هر ډول خواخوږي څرګندوله چې د فرانسې له انقلاب څخه راوتلي وو، باید اعدام شوی وای.

Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.

Mu buryo bwemewe, Benigni yayoboraga urwego rwa poropagande rwa papa, ariko mu buryo butazwi ku mugaragaro yanayoboraga urusobe rw’ubutasi rw’ibanga, rwari rugamije kumenya Abagatolika bose bagiraga impuhwe iyo ari yo yose ku “modernism,” yari yaratangiriye ku mwami wo mu majyepfo. Amaherezo, mu 1910, umurimo we wabyaye amabwiriza yahatiye abakozi ba papa kurahira indahiro, yiswe Indahiro yo Kurwanya Modernism. Iracyakurikizwa. Kugira ngo umuntu ahabwe akazi i Vatikani, agomba kurahira ko yanga ibitekerezo bya modernist, ari byo muri iki gihe twakwita ibitekerezo bya gikomunisiti.

In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.

Di kurtasiya pirtûka Cronwell de, li ser pelê pêşîn wiha tê gotin: “Di dehsa yekem a sedsalê de, wekî parêzerê ciwan û têgihiştî yê Vatîkanê, Pacelli alîkarî kir ku îdeolojiyeke hêza papayî ya bêwêne pêk bîne; di salên 1920’î de, wî bi hîleyê û şantajê hêz li Almanyayê sepand. Di 1933’an de, Hitler bû hevkarê wî yê muzakereyê yê bêkêmasî û concordatek hate damezrandin ku di berdêla vekişîna Katolîkan ji çalakiya civakî û siyasî de, ji Dêra Katolîk re avantajên olî û perwerdeyî dida. Ev desteserkirina ‘bi dilxwazî’ ya Katolîsîzma siyasî, ku ji Romayê hatibû sepandin, rabûna Nazîzmê hêsan kir.”

At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”

1933년 7월 14일 각료회의에서, 아돌프 히틀러는 바로 그달에, 파첼리가 나치와 맺어 독일에 마련해 준 그 협약이 “국제 유대 세력과의 전개되는 투쟁에 있어서 … 신뢰의 영역”을 창출하였다는 자신의 견해를 표명하였다.

Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.

Pirtûka Cornwell ji aliyê Katolîkan ve bi başî nehat pêşwazîkirin, yên ku qebûl nekirin ku Pacelli sedema sereke bû ku Hitler karibû bigihîje desthilatdariyê, ji ber ku Almanya welatekî ku piraniya xelkê wê Katolîk bûn. Pacelli peymanek kiribû ku ji sala 1933 û pê ve rê li ber wê girt ku malbata weşanê ya Katolîk, ajansên nûçeyan ên Katolîk û dibistanên Katolîk tiştekî li ser rêbaza Hitler bibêjin. Pirtûk meyla eşkere ya dijî-Semîtî ya Pacelli dişopîne, yê ku paşê di dema Şerê Cîhanê yê Duyemîn de bû papa. Ji pirtûkê bi kêmî ve sê xal dikarin li ser bingeheke dîrokî ya pir bawerbar bêne piştrastkirin.

The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.

Cha kwanza ni vita vya mfalme wa kaskazini na mfalme wa kusini, kama vinavyowakilishwa katika Danieli sura ya kumi na moja. Katika vita hivyo adui wanaowasilishwa ni Ukatoliki dhidi ya kutokuwako kwa Mungu, papa dhidi ya Ukomunisti. Hoja nyingine ni kwamba papa aliutumia Unazi kuwa jeshi lake la niaba dhidi ya kutokuwako kwa Mungu wakati wa Vita vya Pili vya Dunia, kama vile papa alivyoutumia Uprotestanti ulioasi mwaka 1989 kuwa jeshi lake la niaba dhidi ya kutokuwako kwa Mungu kwa USSR. Kitabu hiki pia kinatambua muundo wa ndani na wa nje wa kinabii unaowakilishwa na jumbe za kishetani zilizotoka katika muujiza wa Fatima.

The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.

ওসিয়া এগারোর একাদশ ও দ্বাদশ পদে যে রাফিয়ার সীমান্তযুদ্ধ উপস্থাপিত হয়েছে, তা বর্তমানে ইউক্রেনে চলমান সীমান্তযুদ্ধকেই নির্দেশ করে। প্রাচীন যুদ্ধটি ছিল এক উষ্ণ যুদ্ধ; দ্বিতীয়টি হলো দ্বিতীয় প্রক্সি যুদ্ধ, যেখানে সংশ্লিষ্ট প্রক্সি সৈন্যবাহিনী প্রাণঘাতী সংঘাতে লিপ্ত। রাফিয়া সীমান্তযুদ্ধটিকে উত্তর দিকের রাজা ও দক্ষিণ দিকের রাজার মধ্যকার যুদ্ধরূপে চিহ্নিত করে; কিন্তু ভবিষ্যদ্বাণী শিক্ষা দেয় যে, অদূরাগত রবিবার-আইন পর্যন্ত সোরের বেশ্যা বিস্মৃত থাকে, ঈযেবল শমরিয়ায় অবস্থান করে, এবং হেরোদিয়া হেরোদের জন্মদিনের ভোজসভা এড়িয়ে যায়। বর্তমান ইতিহাসে উত্তর দিকের রাজার ভূমিকাসম্পর্কে এই তিন সাক্ষ্য এটাই নির্দেশ করে যে, সে পর্দার আড়ালে থেকে সুতো টানে। সে বিস্মৃত থাকাকালে যে উষ্ণ যুদ্ধ, প্রক্সি যুদ্ধ ও শীতল যুদ্ধ সংঘটিত হয়, সেগুলো তারই প্রক্সি সৈন্যবাহিনীর দ্বারা সম্পন্ন হয়।

Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.

Rusya ndiye mfumu wa kusini, na sasa inahusika katika vita vya mpakani vinavyofadhiliwa na wanagharimu wa utandawazi wa ulimwengu wa Magharibi, hasa Wanademokrasia wa mrengo wa maendeleo na Warepublican wa RINO (Republican In Name Only) nchini Marekani. Wakati Marekani inawakilishwa katika aya ya arobaini ya Danieli kumi na moja kama jeshi wakala la mfalme wa kaskazini, sifa zake mbili za kinabii ni nguvu za kijeshi na uwezo wa kifedha. Marekani inatimiza kazi ileile katika Ukraini ambayo ilifanya mwaka 1989, ikimsaidia Papa dhidi ya Urusi, na jeshi wakala lililo ardhini, linaloitetea Ukraini, limejaa sana wafuasi wa Nazi kiasi kwamba hata vyombo vya habari vya kawaida haviwezi kulikana jambo hilo. Roma sasa inatumia majeshi yale yale ya wakala ambayo ilitumia katika vita vya wazi vilivyokuwa Vita vya Pili vya Dunia, na mwaka 1989, kufanya vita dhidi ya Urusi. Soma kitabu: Papa wa Hitler, Historia ya Siri ya Pius XII.

We will continue this study in the next article.

Tukoleza olushomesa luno mu kiwandiiko ekiriddako.

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Bi heman awayî, dema ku Xwedê dixwest dîroka dêrê ji bo serdemên pêşerojê ji Yûhenna yê hezkirî re vebike, bi eşkerekirina ‘Yekî mîna Kurê Mirov,’ ku di nav şamdanan de dimeşiya—yên ku heft dêr nîşan didan—ew ji bo wî delîlek da ku Xilaskar bi gelê Xwe re eleqedarî û lênihêrîn heye. Gava ku ji Yûhenna re têkoşînên dawî yên mezin ên dêrê bi hêzên erdî re hatin nîşandan, herwiha destûr jê re hat dayîn ku serkeftina dawî û rizgarkirina dilsozanan bibîne. Wî dît ku dêr ketiye nav pevçûnek ku mirinê tîne, bi heywan û wêneyê wî re; û perestiya wê heywanê bi tehdîda mirinê tê sepandin. Lê dema ku çavên xwe ji dûman û dengê şer derbas kir, wî li ser Çiyayê Siyonê komekê bi Berxê re dît, ku li şûna nîşana heywanê, ‘navê Bav di eniyên wan de hatibû nivîsîn.’ Û dîsa wî ‘wan ku li ser heywan, û li ser wêneyê wî, û li ser nîşana wî, û li ser jimara navê wî serkeftin bidest xistine, li ser deryaya şûşeyî rawestiyayî, bi çenganên Xwedê’ dît, ku strana Mûsa û Berxê distirandin.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Meesomo eyo n’akwesanga bisale mono. Tusengele kukwata lufia lwetu kuli Leza, pantu panshiku pali akasuba akaali pa menso yesu akalyesa imitima ya bantu. Kristu, pa Lupili lwa Mioliva, alondolwele cipingo ca mipingo ya butitinya iyali no kwisa libela lya Kwisa Kwakwe kwa cibili ati: ‘Mukaumfwa inkondo ne milandu ya nkondo.’ ‘Icalo cikemana pa calo, n’obufumu pa bufumu: kandi kukaba inzala, ne milopa, ne misele ya panshi, mu ncende ishingi. Fyonse ifi kutendeka kwa malanda.’ Nangu fye ubu buprofita bwapokelele ukucitika kwa lubali pa konona kwa Yerusalemu, buli na mapange aya lungama sana ku nshiku sha kulekelesha.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Thina simi ku nkáá ya mambu minene mpi ya nkúmusu. Buprofete ke lungisamaka nswalu. Mfumu kele ku mwelo. Mwa ntangu fioti, ntwala na beto ta zibuka eleko mosi ya mfunu ya ngolo mingi sambu na bantu nyonso ya moyo. Mimpaka ya ntama ta vutukila lisusu; mimpaka ya mpa ta telama. Mambu yina ta salama na nsi-ntoto na beto me monanaka ata fioti ve na bandosi ya bantu. Satana kele kusala kisalu na nzila ya bisaleli ya bumuntu. Bayina ke meka soba Konstitusio mpe kuzwa nsiku mosi ya kufiŋgila lulendo ya kusonika Lumingu, ke bakisisa fioti mpenza ve yina ta landa. Mpasi ya nene me kuma penepene mpenza na beto.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

“Lo, vavitwa va Nkulunkulu a va fanelanga ku titshemba eka vona hi voxe eka nkarhi lowu lowukulu wa khombo. Eka swivono leswi nyikiweke Esaya, Ezekiele, na Yohane, hi vona leswaku tilo ri hlanganisiwe swinene ni swiendlakalo leswi humelelaka emisaveni, ni leswaku ku na ku hlayisa lokukulu ka Xikwembu eka lava tshembekaka eka Yena. Misava a yi pfumali mufumi. Pulogiramu ya swiendlakalo leswi taka yi le mavokweni ya Hosi. Vukulukumba bya le tilweni byi tamele makumu ya matiko, xikan’we ni timhaka ta kereke ya Yena, hi byona n’wini.” Testimonies, volume 5, 752, 753.