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.
Olugero lw’abawala kkumi luddamu mu nnukuta zonna mu byafaayo by’abo 144,000. Habakkuku essuula ey’okubiri eteeka mu maaso omutima gw’olugero, nga erambulula olwolesebwa olwogera ku nkomerero.
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.
Nja kuyimirira ku kifo kyange eky’okukuuma, ne neebakira ku nsanja y’ekigo; ndirabirira okulaba ky’anaŋŋamba, ne kye ndidamu bwe nnenenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okubonekerwa, era oguteeke mu ngeri entegeerekeka ku bibao, alyoke adduke agusoma. Kubanga okubonekerwa kuno kulindiridde ekiseera ekitegekeddwawo; naye ku nkomerero kunaayogera, so tekulibulimba; newankubadde kutereera, kukirindire; kubanga ddala kujja, tekunaaterera. Laba, omwoyo gwe eyegulumiza tegulambulukufu mu ye; naye omutuukirivu anabeera mulamu lwa kukkiriza kwe. Habakkuku 2:1-4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Olunyiriri olw'amakumi abiri mu musanvu olw'omu essuula ekkumi n'emu eya Danyeri era lulaga "ekiseera ekyateekebwawo."
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.
Era emitima gya bakabaka bano bombi giri ku kukola obubi, era banaayogera obulimba ku emmeza emu; naye te kirituukirira, kubanga enkomerero ejja kuba mu kiseera ekiteekeddwa. Danyeri 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.
"Ekyolesebwa" ekiteekebwawo Roma kya "kiseera ekyategekebwa," era bassekabaka babiri ab'emitima gyabwe giri mu kukola obubi ne okwogera obulimba ku mmeeza emu balaga akabonero ak'obunnabbi akatuuka nga "ekyolesebwa" tekannayogera. Ng'ekiseera ekyategekebwa tekinnatuuka, bassekabaka babiri boogera "obulimba," era bwe ekyolesebwa kiyogera mu kiseera ekyategekebwa, tekirimba. Ekiseera ekyategekebwa kwe etteeka lya Sande mu USA, era okusisinkana ku mmeeza kulaga okutandika kw'ekiseera ky'obunnabbi. "Ekyolesebwa" kituukirira mu byafaayo ku kiseera ky'etteeka lya Sande, naye kiteekebwawo nga tekunnaba kubeerawo etteeka lya Sande. Kino kizibonera ddala kubanga abeesigwa balagirwa okulindirira ekyolesebwa, era balagirwa okukitangaza. Tebandisobodde kukitangaza nga tekinnatuukirizibwa singa ekyolesebwa tekyali kiteekebwawo.
Jeremiah represents those who “wait” for the vision:
Yeremiya akiikirira abo abalindirira okwolesebwa:
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.
Ayi Mukama, omanyi; onzijukire, onsemberera gyendi, onbonereze abantulugunya bange; tonnzigyaawo mu bugumiikiriza bwo: omanye nti olw’erinnya lyo nfunye okunenyebwa. Ebigambo byo byazuulwa, ne mbirya; n’ekigambo kyo kyambera essanyu n’okusanyukira kw’omutima gwange: kubanga mpitibwa mu linnya lyo, Ayi Mukama Katonda ow’eggye. Ssaatuula mu lukiiko lw’abanyoomi, so saasanyuka; natuula nzekka olw’omukono gwo: kubanga onjuzizza obusungu. Lwaki obulumi bwange butaggwaawo, n’ekiwundu kyange ekitawoneseeka kigaana okuwona? Onoobanga gye ndi ddala ng’omulimba, era ng’amazzi agakalira? Kale bw’ati by’ayogera Mukama, Bw’onakomawo, ndikuzza nate, era ojja kuyimirira mu maaso gange: era bwe onaggyaamu ekya muwendo mu kivve, oneeriba ng’akamwa kange: balekere okuddayo gy’oli; naye ggwe tokuddayo gy’abo. Era ndikufuula eri abantu bano olukomera lw’ekikomo olunywezeddwa: era balirwana naawe, naye tebalikuwangula: kubanga ndi wamu naawe okulokola n’okukuponya, bw’ayogera Mukama. Era ndikujjawo mu mukono gw’ababi, era ndikununula mu mukono gw’abakambwe. Yeremiya 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.
Eteeka erya Sande mu USA we wateekebwako akabonero ‘ak’okujjukira’. Eyo we Sabata eyandijjukirwangamu bulijjo efuuka ensonga ey’okukemebwa ey’enkomerero. Eyo we mukyala omwenzi owa Ttuulo eyali erabiddwa ajjukirwa. Eyo we Katonda ajjukira ebibi bya Babulooni era amuwa ekibonerezo emirundi ebiri.
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.”
Akabonero we wali "okwogera" ke tteeka erya Ssande mu USA, kubanga eyo ensolo eyava mu ttaka "eyogera" ng'omusota. Ku kabonero kye kimu, endogoyi mu lunyiriri lwa Balamu olw'obunnabbi "eyogera." Yokaana Omubatiza bwe yazaalibwa, kitaawe Zekaliya, eyali asiriziddwa Katonda obutayogera, "ayogera."
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.
Era ne kibaawo nti ku lunaku olw’omunaana ne bajja okumukomola omwana; ne bamutuuma erinnya Zekkaliya, nga erinnya lya kitaawe. Naye nnyina n’addamu n’agamba nti, Si bwe kityo; naye anaayitibwa Yokaana. Ne bamugamba nti, Tewali mu baana b’ekika kyo ayitibwa erinnya eryo. Ne bakolera kitaawe obubonero, okumanya erinnya ly’ayagala bamutuumye. N’asaba ekintu eky’okuwandiikako, n’awandiika ng’agamba nti, Erinnya lye Yokaana. Bonna ne beewuunya. Awo akamwa ke ne kaggulwawo amangu ago, n’olulimi lwe ne lubanuka, n’ayogera, n’atendereza Katonda. Lukka 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.
Ku tteeka lya Sande mu USA omuwundu ogw’okufa ogw’obwa Papa guwona, era n’afuuka obwakabaka obw’omunaana obuva mu musanvu, nga Amerika, Pulezidenti waayo Donald Trump, ye Pulezidenti omunaana, ava mu basanvu. Mu kiseera kye kimu abo 144,000 bayimusibwa ng’akabonero. Abo 144,000 be kkanisa ey’omunaana, eva mu musanvu. Ku tteeka lya Sande ennamba munaana emakibwawo, era ku lunaku olw’omunaana Yokaana yakomolebwa, Zekaliya n’ayogera. Zekaliya kitegeeza nti Katonda “ajjukidde.” Etteeka lya Sande kye kiyingira mu kifo kya Ssabbiiti entuufu eyali ey’“okujjukirwa.” Ku tteeka lya Sande omwenzi ow’e Tyre “ajjukirwa.” Kwe ku tteeka lya Sande Katonda “ajjukira” ebibi bya Babulooni, n’amwongera emirundi ebiri ku kibonerezo kye.
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.”
Yeremiya ayimirira abo abaalemererwa mu kusuubira kwabwe okwasooka era abalindirira ekibono ekikereeredde. Ayimirira abo abeesigwa abafuuka akamwa ka Katonda mu kiseera ekiteekeddwa, ng’ekibono bwe kyogera era nga tekirimba. Ekibono ekikwogera mu kiseera ekiteekeddwa kisookerwako abakabaka babiri abali ku mmeeza emu nga buli omu alimba munne. Ekyo kisokerawo etteeka lya Sande, era kibeerawo mu byafaayo bya Panium nga bwe kirambikiddwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano, ekyo kye kiseera kye kimu we “abanyazi b’abantu” batuukiriza “ekibono.”
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.
Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 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.
“Abambuzi” be Roma, era Roma mu nnaku ez’enkomerero ye Obukatolika. Papa ateekaawo ekyolesebwa, era abikola mu kiseera ekiri nga tekinnaba kufika etteeka lya Sande. Abikola ng’ayingirira mu lutalo lwa Panium, mwe Trump awangula Putin. Olutalo lwo lwabaawo mu 200 BC; omwaka gwe gumu Roma ey’obupagani yayingira mu byafaayo eby’obunnabbi. Pompey Omukulu yawangula Yerusaalemi mu 63 BC. Eky’ekyo kyabaawo mu lugendo lwe lw’ebyokulwanyisa e Buvanjuba, bwe yayingirira mu lutalo lw’omu nsi wakati w’abaganda ba Hasmonean Hyrcanus II ne Aristobulus II. Pompey yayimirira ku ludda lwa Hyrcanus II, n’azingiza Yerusaalemi, era oluvannyuma n’addira ekibuga oluvannyuma lw’okuzingiza okumala emyezi esatu. Kino kyalaga nti obwetwaze bwa Yudaya bwaggwaawo, era ne kitegeeza okutandika kwa buyinza bwa Roma ku kitundu kino, ekyavaamu okufuuka pulovinsi wansi w’obufuzi bwa 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.
Nga tanabaawo etteeka lya Sande, Papa ayingirira mu byafaayo ebikwatagana n’olutalo lwa Panium. Bw’ayingira mu byafaayo eby’obunnabbi, okulabika kwe kukakasa okubonekerwa; okubonekerwa ekinaakyogera ku "kiseera ekitegekeddwawo" ky’etteeka lya Sande mu USA. "Okubonekerwa" okwalwawo, kwe kuteebereza okutatukirira era kwalaga entandikwa y’ekiseera eky’okulindirira mu lugero lw’abawala ekkumi. Era kwalaga n’okutuuka kw’omumalayika ow’okubiri ku bamalayika basatu ab’omu Okubikkulirwa 14. Okuteebereza okutatukirira okwaleeta ekiseera eky’okulindirira, era ne kukubiriza "okulindirira" okutuukirizibwa kwako, newankubadde kwalwawo.
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.
Mu byafaayo by’Abamillerite, ebbanga ery’okulindiriza lyaggwa mu lukuŋaana lw’olusiisira e Exeter okuva nga 12 okutuuka nga 17, Agusito 1844. Waliwo okwenyamira okwava mu bunnabbi obutatuukiriziddwa, ne kireeta ebbanga ery’okulindiriza erategekedwa okumaliriza ekikula mu bika bibiri by’abawala abatali bafumbo; oluvannyuma ne wabaawo okunnyonnyola kw’obunnabbi obwaali butatuukiriziddwa. Okunnyonnyola okw’e Exeter kulambulula eby’obulambulukufu ebikwatagana n’ekyolesebwa bwe kituukirizibwa. Eby’ennono ebyo bye bimu biyinza okulabibwa mu Matayo essuula ey’ekkumi n’omukaaga, Kristo bwe yatwala abayigirizwa be e Kayisariya Firipi. Okuva awo ne mu maaso Kristo yatandika okuyigiriza mu butereevu abayigirizwa ebirina okubaawo ku musaalaba.
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.
Okuva olwo Yesu n’atandika okulaga abayigirizwa be ng’ateekwa okugenda e Yerusaalemi, n’okubonaabona bingi okuva eri abakadde n’abasaserodooti abakulu n’abawandiisi, n’okuttibwa, era n’azuukira ku lunaku olw’okusatu. Matayo 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.
Kigwanidde okutegeezebwa nti ekitundu ky’Ebyawandiikibwa kye twogeddeko kaakano kijjira wakati wa Yesu okukakasa nti Peetero yalagirizibwa Omwoyo Omutukuvu mu bwe yamutegeera nga Yesu ye Kristo, Omwana wa Katonda omulamu. Awo bwe Kristo yatandika okubayigiriza ku musaalaba ogujja, Peetero n’awakanya obubaka, era Kristo n’ayita Peetero Setaani. Obubaka obugguddwawo nga okwolesebwa kumaze okukakasibwa buleeta ebika bibiri by’abasinza, era byombi biimirirwa Peetero.
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 kye kimu ne Panium, era byombi bituusa ku kiseera ekitegekeddwa: ku omusaalaba mu olunyiriri lwa Kristo, nga 22 Okitobba 1844 mu byafaayo bya ba Millerite, ne ku tteeka lya Ssande leero. Panium, Caesarea Philippi ne Exeter camp meeting bye bimu, nga kabonero kamu k’obunnabbi. Kuli ku kabonero kano we kuteekebwawo okwolesebwa, nga Paapa ayingizibwa mu mboozi. Okuteekebwawo kw’okwolesebwa kusooka okutuuka ku kiseera ekitegekeddwa, kubanga Caesarea Philippi yasooka omusaalaba, Exeter camp meeting yasooka nga 22 Okitobba 1844, era Panium mu 200 BC yasooka Pompey okuwangula Yerusaalemi mu 63 BC. Mu kiseera ekimu nga tennatekebwawo tteeka lya Ssande mu USA, Paapa, gwe malaya wa Tyre, aliyingira mu lwatu mu byafaayo by’obunnabbi. Bwe ayingira, okwolesebwa kuteekebwawo.
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.
Olubono luteekebwawo mu ntalo eya ssatu ey’okuyita mu balala ey’omutwe ogw’ekkumi n’emu. Entalo eya sooka ey’okuyita mu balala eraga entalo ey’enkomerero, olw’ekyo entalo ey’enkomerero ey’okuyita mu balala ejja kuba n’obubonero bw’obunnabbi bumu nga obw’eya sooka. Kabaka w’amaserengeta, akiikirirwa mu linnya Vladimir, litegeeza omufuzi w’ekibiina, aggyibwawo okuyita mu mukago oguli wakati wa Popi ne Pulezidenti wa USA. Popi ow’enkomerero ajja kuba ow’omunaana ng’ava mu musanvu mu kutuukirizibwa kw’Okubikkulirwa 17, era Pulezidenti ow’enkomerero ajja kuba ow’omunaana ng’ava mu musanvu, era n’ekibendera ky’abo 144,000 kinaaba kya munaana nga kivudde mu musanvu.
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.
Enkolagana wakati wa Papa ne Pulezidenti mu ntandikwa yali “omukago ogw’ekyama,” era omukago gwa Pulezidenti ow’omunaana era ow’enkomerero ne Papa gujja kuba “ogw’ekyama” nate, kubanga mu kiseera kino mukyala omwenzi owa Ttuulo mu buwandiike bw’obunnabbi “erabirwa.” Omukago wakati wa Reagan ne Papa John Paul II gwali gwa kyama, naye mu kiseera kye kimu Papa yafuuka ekifaananyi ekisinga okumanyibwa ku nsi yonna. Ekiba “kirabirwamu” ku mukyala omwenzi owa Ttuulo akola obwenzi n’abakabaka bonna ab’ensi, kye kabonero aka njawulo ak’obwa Papa, akagatta ebibi bye byonna mu kika kimu ky’obujeemu. Akabonero ako ke kugamba kwa Kkanisa Katoliki nti erina “obutakyama.” Ensonga eno nkulu nnyo okutegeera era kati ngenda kumaliriza ekiwandiiko kino n’omutwe oguva mu byawandiikibwa bya Sister White. Tugenda kwongera ku nsonga zino mu kiwandiiko ekiddako, naye ng’osoma omutwe ogugoberera oguva mu The Great Controversy, jjukira nti abasinga ennyo mu Kabineeti ya Trump be Abakatoliki ba Rooma, awamu n’okuvangamu kw’okukkiriza okw’Abapentekooti n’okukosa okutaleka okuva eri Franklin Graham eyasaba mu nnaku empfewu eziyise emisabyo egy’olwatu olw’omuwakanya Kristo ogw’obunnabbi bwa Baibuli.
“Liberty of Conscience Threatened
Eddembe ly’omutima litiisibwa
“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!
Kati Abaprotestanti batunuulira ObuKatoliki obw’e Roma n’okusiima kungi nnyo okusinga bwe kyali mu myaka egy’edda. Mu mawanga gye ObuKatoliki tebukulembera, era abawagizi ba Papa balondawo enkola ey’okutabaganya okufuna ettamu, waliwo obutafaayo obweyongera ku njigiriza ezawula amakanisa aga Refoomu ku ntegeka y’obukulembeze bwa Papa; endowooza eyongera okunywera nti, mu nkomerero, tetwawukana nnyo ku nsonga ezikulu nga bwe kyateeberezebwa, era nti okukkirizaako katono ku ludda lwaffe kujja okutuleetera okutegeeraganira obulungi ne Roma. Waliwo ekiseera Abaprotestanti lwe baali baagala nnyo eddembe ly’eby’omu mutima eryaali liguziddwa mu bbeeyi ennyo. Baayigiriza abaana baabwe okukyaawa nnyo obuwagizi bwa Papa era ne bawagira endowooza nti okunoonya okutegeeraganira ne Roma kyandibadde obutaba beesigwa eri Katonda. Naye engeri ebirowoozo ebirangirirwa kati gye byawukana bingi nnyo!
“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.
Abalwanirizi b’obupapa bagamba nti ekkanisa eyogerwako bubi, era ensi y’Abaprotestanti efaanana ng’etegefu okukkiriza ekyo. Abangi bagumiriza nti si kya bwenkanya kusalira omusango ekkanisa ey’ennaku zino nga tusinziira ku bikolwa eby’omuzizo n’ebitaliimu magezi ebyalanga obufuzi bwayo mu bikumi by’emyaka eby’obutamanya n’ekizikiza. Basonyiwa obukambwe bwayo obw’entiisa nga babutwala nga ekyava ku bugwagwavu bw’ebiseera ebyo, era bawanjagira nti obuyinza bw’enkulaakulana ey’omu kiseera kino bukyusizza endowooza yayo.
“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?
Abantu bano bawedde okujjukira nti obuyinza buno obw’ekyejjo bumaze emyaka bikumi munaana bweeyogerera ku bwabwo nga tebusobya? Ssi nti kyalekebwa; wabula okutegeeza kuno kyakakasibwa okusinga bwe kyakakasibwa yonna mu kyasa eky’ekkumi n’egyenda. Kubanga Roma egamba nti ‘ekkanisa teyasobya n’akatono; era, ng’okusinziira ku Byawandiikibwa, teerijja kukolanga nsobi n’akatono’ (John L. von Mosheim, Institutes of Ecclesiastical History, ekitabo 3, ekyasa II, ekitundu 2, essuula 2, ekitundu 9, ennyongeza 17), Roma anaava atya okuleka emisingi egyamufuga mu mirembe egyayita?
“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.
Ekkanisa ya Papa teegenda na lumu kulekayo okweyita nga teyinza kusobya. Byonna by’akoze mu kutulugunya abo abagaana enjigiriza zaakyo abiraba ng’ebituufu; era teyandiddemu kukola ebikolwa ebyo bimu singa omukisa gubaawo? Bwe biggyibwawo ebiziyiza ebiteekeddwako kaakano okuva mu gavumenti ez’obutaddini, ate ne Loma n’addizibwawo mu buyinza bwayo obw’edda, amangu ddala walibaawo okuzzaawo obukambwe bwayo n’okutulugunya kwayo.
“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.’
Omuwandiisi amanyiddwa bulungi ayogera bw’ati ku mbeera y’obukulembeze bwa Papa ku nsonga y’eddembe ly’okukkiriza kw’omutima, era ne ku bulabe obusinga okutiisa Amerika Emagatte obuva mu buwanguzi bw’enkolagenda yaabwe: ‘Waliwo bangi abakkiriza nti okutya kwonna okuli ku Obukatoliki bwa Roma mu Amerika Emagatte kuvudde mu bukakanyavu oba mu obwana. Abatyo tebalaba kintu kyonna mu nkula n’embeera y’Obukatoliki bwa Roma ekirwanyisa enteekateeka z’obufuzi zaffe ez’eddembe, era tebalaba kintu kyonna ekitegeeza obulabe mu kukula kwakyo. Kale, tusooke tugerageranye emisingi egimu egy’obufuzi bwaffe n’egy’Ekkanisa ya Katoliki.’
“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.’
Ssemateeka gwa United States gukakasa eddembe ly’omutima. Tewali kya muwendo okusinga kino wadde ky’essinzidwako ennyo. Papa Pius IX, mu Bbaluwa Encyclical ye eya Agusito 15, 1854, yagamba nti: 'Ennyigiriza ez’obusiru n’ezikyamye, oba ebibwatukira mu kulwanirira eddembe ly’omutima, z’ensobi ey’obulabe ennyo—akabi, ku byonna ebirala, akasinga okutibwaamu entiisa mu ggwanga.' Papa oyo nyini, mu Bbaluwa Encyclical ye eya Desemba 8, 1864, yakuba ekivume 'abo abagamba nti waliwo eddembe ly’omutima n’ery’okusinza eddiini,' era ne 'bonna abagumya nti Ekkanisa tekkirizibwa kukozesa maanyi.'
“‘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.’…
'Enkola ey'enjawulo eya Roma mu United States teritegeeza kukyuka kw'omutima. Agumiikiriza awo gy'atalina buyinza. Omulabirizi O'Connor agamba nti: 'Eddembe ly'eddiini ligumiikirizibwa kyokka okutuusa nga ekikontanagana n'akyo kisobola okuteekebwa mu nkola nga tewali bulabe eri ensi y'Abakatoliki.'... Omulabirizi Omukulu wa St. Louis yagamba lumu nti: 'Obujeemu mu ddiini n'obutakkiriza biri ebikolwa by'obumenyi bw'amateeka; era mu nsi ez'Abakristaayo, ng'okulabirako mu Yitale ne Sipeyini, we abantu bonna bali Abakatoliki, era we eddiini y'Obukatoliki eri ekitundu ekyetaagisa ennyo mu mateeka ag'eggwanga, bibonerezebwa nga ebikolwa by'obumenyi bw'amateeka ebirala.'...
“‘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.
'Kaddinali, Musumba Omukulu, ne Musumba yenna mu Ekkanisa Katolika atwala obweyamo obw'obwesigwa eri Papa, mwe mulimu ebigambo bino wammanga: 'Abalina enjigiriza ezikyamu, abawukamu, n'abajeemu eri Mukama waffe owogeddwako (Papa), oba abamuddirira abayogeddwako, ndibayigganya era ndibawakanya n'amaanyi gange gonna.'-Josiah Strong, Our Country, ch. 5, pars. 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.
Kituufu nti waliwo Abakristaayo ab’amazima ddala mu kibiina kya Kaatoliki ow’e Roma. Abantu mu kkanisa eyo abali mu nkumi nnyingi baweereza Katonda okusinziira ku musana ogusinga gwe balina. Tebakkirizibwa kutuuka ku Kigambo kye, era ky’ensonga lwaki tebategeera amazima. Tebalabako enjawukana wakati w’okuweereza okw’omu mutima omulamu n’okukolera ku nkola n’emikolo gyokka. Katonda atunuulira emyoyo gino mu kisa n’okusaasira, kubanga bayigiriziddwa mu kukkiriza okulimba era okutatukiriza. Alireeta ekitangaala okuyingira mu kizikiza kinene ekibagwetooloola. Alibabikkulira amazima nga bwe gali mu Yesu, era bangi balijja ne bayimirira ku ludda lwa abantu be.
“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.
Naye Obukatoliki, nga enkola, tebukwatagana n’Enjiri ya Kristo n’akatono leero, nga bwe bwali butakwatagana nayo mu biseera byonna ebyayita mu byafaayo byabwo. Amakanisa g’Abaprotestanti gali mu kizikiza kinene; singa tekyali bwe kityo, bandibadde balaba obubonero bw’ebiseera. Ekkanisa y’Abakatoliki egazi nnyo mu nteekateeka zayo n’engeri z’okukolera emirimu. Ekozesa buli bukodyo okugaziya obusikirize bwayo n’okwongera amaanyi gaayo, nga yeetegekera olutalo olukambwe era olusazeewo olw’okuddamu okuddiza mu mikono obufuzi bw’ensi, okuzzaawo okubonyaabonya, n’okumenyawo byonna obuprotesitanti bye bwakoze. Obukatoliki bweyongerera mu maaso ku buli ludda. Laba omuwendo ogweyongera ogw’amakanisa gaayo n’ebisabiro byayo mu mawanga g’Abaprotestanti. Laba okweyagirwa okungi nnyo kw’amatendekero g’awaggulu n’ebiseminari byayo mu Amerika, nga byetabwamu nnyo Abaprotestanti. Laba okukula kw’empisa z’emikolo gy’eddiini mu Bungereza n’abantu abangi abakyukira Abakatoliki emirundi emingi. Ebyo biteekwa okuzuukusa okweraliikirira kw’abo bonna abassaamu ekitiibwa emisingi emirongoofu egy’Enjiri.
“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.
Abaprotestanti bazzannyira ku era bawagidde Obwapapa; bakkirizza okukkenderako ne bawaayo ebimu, ebyo ne b’Abakatoliki bennyini babiraba ne beewuunya era ne batategeera. Abantu baggalira amaaso ku enfaanana entuufu y’enkola ya Obwapapa ey’e Roma n’obulabe obwava mu busukkulumu bwayo. Abantu balina okuzuukusibwa okulwanyisa okweyongera kw’omulabe ono asinga obulabe ku ddembe ly’obwannansi n’eddembe ly’eddiini.
“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.
Abangi mu Abaprotestanti balowooza nti eddiini y’Abakatoliki teyesanyusa, era nti okusinza kwayo kuba kuwumuza, nga kwe kuddayo mu mikolo gy’obulombolombo egitaliimu makulu. Wano beesobyako. Newankubadde Obukatoliki bwa Roma busingiddwa ku bulimba, si bufere bwa buseere era obutamanyirivu. Emikolo gy’okusinza egy’Ekkanisa ya Roma gikoma ku mitima ennyo. Okulaga kwayo okw’obugagga n’emikolo gyayo egy’ekitiibwa bisikiriza ebiwulira by’abantu ne bisirisa eddoboozi ly’amagezi n’ery’omutima ogwekebeza. Eriiso lisanyusibwa nnyo. Amakanisa ag’ekitalo, entambula ez’ekitiibwa, ebyoto eby’zaabu, amasabo agayambadde amayinja ag’omuwendo, ebifaananyi ebyalondwako, n’ensaaniko ez’obukugu ennyo bikubiriza okwagala obulungi. N’okuwulira nako kusikirizibwa. Omuziki tegusukkirwa. Amaloboozi ag’omuwendo ag’orgaani ey’eddoboozi ddindi, ng’agattagana n’oluyimba lw’amaloboozi g’abantu bangi nga gasakazibwa mu madome amagulumivu n’enkubo ezitambulirwamu eziremekeddwamu empagi mu katedirale zaayo ennene, tegisobola kulemererwa okukwata omutima n’entiisa n’okussaamu ekitiibwa.
“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.
Ekitiibwa ky’ebweru kino, obwekulu n’emikolo, ebisekerera byokka ebyegombwa by’omwoyo omulwadde olw’ekibi, bikulaga obwononefu obw’omunda. Edini ya Kristo teyeetaaga bino bisikiriza kugirongoosa mu maaso g’abantu. Mu musana ogwaka okuva ku musalaba, ObuKikristo obw’amazima bulabika nga bulongoofu nnyo era nga busanyusa nnyo, nga tewali birungo by’ebweru bisobola okwongerako ku muwendo gwabwo ogw’amazima. Kye kirungi ky’obutukuvu, omwoyo omutonovu era omukakkamu, ogw’omuwendo mu maaso ga Katonda.
“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.
Obumasamasa bw’engeri y’okwogerera oba ey’empandiika si kabonero akalaga nti waliwo ndowooza ennongoofu era eyawaggulu. Okutegeera okw’awaggulu mu by’obuwangwa n’eby’obulungi, wamu n’okulongoosa okw’enjawulo mu by’okusiima, emirundi mingi biba mu myoyo eg’ensi era egy’omubiri. Bino emirundi mingi Setaani abikozesa okutwala abantu okwerabira ebyetaago by’emwoyo, okusuulayo amaaso ku biseera eby’omu maaso n’obulamu obutafa, okubakyusa okuva eri Omuyambi waabwe ataliko mugera, era ne babeera balamu lwa nsi eno yokka.
“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.
Eddiini ey’ebya bweru esikiriza omutima ogutakyusiddwa. Obukunjufu n’amaseremonya ag’okusinza kwa Katoliki birina amaanyi ag’okusendasenda n’okutamya, era mu ebyo bangi balimbibwa; ne batandika okulaba Ekkanisa ey’e Roma ng’omulyango ogw’eggulu ddala. Tewali wabula abo abatadde ebigere byabwe buggumu ku musingi gw’amazima, era abalina emitima egyakyusiddwa Omwoyo wa Katonda, be bokka abasobola okuziyiza obukoseza bwayo. Enkumi na nkumi z’abo abatali n’obumanyirivu mu Kristo banaaleetebwa okukkiriza enkola z’obutya Katonda awatalimu maanyi. Eddiini ng’eyo ye yennyini abantu abangi gye beegomba.
“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.
Okutegeeza kw’Ekkanisa nti erina eddembe ery’okusonyiwa kireetera Omukatoliki awulire ng’ali mu ddembe ery’okukola ekibi; era enkola ey’okwatula ebibi—nga awatali yo tewaweebwa kusonyiyibwa kwe—erobereza mu kuwa olukusa ku bubi. Oyo afukamira mu maaso g’omuntu awaagwa, n’aggulawo mu kwatula ebirowoozo ebyama n’okufumiitiriza eby’omutima gwe, aba akendemye ekitiibwa ky’obuntu bwe era awononyezza buli mpisa entukuvu ey’omwoyo gwe. Mu kubikkula ebibi eby’obulamu bwe eri omusaseredooti—omuntu asobya, omwonoonyi, era emirundi mingi yonooneddwa omwenge n’obukaba—ekipimo ky’empisa ze kikendeezebwa, era n’ayononeka olw’ekyo. Endowooza ye ku Katonda ekendeezebwa n’efaanagana n’abantu abaagudde, kubanga omusaseredooti ayimirira mu kifo kya Katonda. Okuwatula okusaanyaawo ekitiibwa kw’omuntu eri munne okwo kwe nsulo ey’ebyama mwe mava ebibi bingi ebiyonoona ensi era ebigitegekera okuzikirizibwa okw’enkomerero. Naye eri oyo ayagala okwejalabya, kisinga okumunyumira okuwatula eri munnaffe afirawo okusinga okuggulawo omwoyo eri Katonda. Kisanyusa nnyo obutonde bw’omuntu okukola ebikolwa eby’okwenenya okusinga okuleka ekibi; kyangu nnyo okunyigirizza omubiri ng’oyambala eby’obufufujjo n’okwekulumya n’eminyolo emiruma okasinga okusalabaza okwegomba kw’omubiri. Kizito nnyo ekikoligo kye omutima ogw’eby’omubiri yeetegefu okutika okusinga okugonda mu kikoligo kya Kristo.
“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.
Waliwo okufaananagana okunene wakati w’Ekkanisa ya Roma n’Ekkanisa ey’Abayudaaya mu kiseera ky’okujja okulwasooka kwa Kristo. Nga Abayudaaya mu kyama baalinnyirira buli nteeko y’amateeka ga Katonda, mu lwatu baali bakakanyavu nnyo mu kugondera ebiragiro by’amateeka ago, nga bagateekako obusaabaze n’ennono ebyafuula okugondera okulumya era okulemerera. Nga bwe Abayudaaya baalaganga nti bassaamu ekitiibwa amateeka, n’abo ab’omu Ekkanisa ya Roma bagamba nti bassaamu ekitiibwa omusaalaba. Batumbula akabonero akalaga okubonaabona kwa Kristo, naye mu bulamu bwabwe bagaana oyo gwe kikiririra.
“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.
Abagoberezi ba Papa bateeka emisaalaba ku makanisa gaabwe, ku byoto byabwe, ne ku byambalo byabwe. Wonna w’erabika akabonero k’omusaalaba. Wonna omusaalaba atenderezebwa era ayimibwawo mu maaso g’abantu. Naye ebyo Kristo bye yayigiriza biiziikiddwa wansi w’obungi bw’ennono ezitalina magezi, okutaputa okw’obulimba, n’ebisanyizo ebikakali. Ebigambo by’Omulokozi ebikwata ku Bayudaaya ab’ekikakanyavu bikwata n’okusingawo amaanyi ku bakulembeze b’Ekkanisa Katolika ey’e Roma: ‘Bateeka wamu emigugu emizito ennyo, egiruma okugitikka, ne bagissa ku mabeega g’abantu; naye bo bennyini tebagikolako na n’ekigalo kyabwe kimu.’ Matayo 23:4. Emyoyo egy’abalina obwegendereza mu kwagala okukola ekituufu gikuumibwa mu kutya okutagwawo nga batya obusungu bwa Katonda eyanyiigidde, ate nga bangi ku bakulu b’ekkanisa babeera mu bugagga n’okweyagalira kw’omubiri.
“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.
Okusinza ebifaananyi n’ebisigalira, n’okwegayirira abatukuvu, n’okutumbula Papa, zenkwe za Sitaani ez’okuggya ebirowoozo by’abantu okuva eri Katonda n’Omwana we. Okutuukiriza okuzikirira kwabwe, agezaako okukyamya ebirowoozo byabwe okuva eri Ye eyokka mwe basobola okufuna obulokozi. Ajja kubalagira ku kintu kyonna ekisobola okuddira mu kifo kya Oyo eyagambye: ‘Mujje gye ndi, mmwe mwenna abakooye era abasitiddwa emigugu, nange ndibawa okuwummula.’ Matayo 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.
Ekikolwa kya bulijjo kya Setaani kwe kukyamiza ekifaananyi kya Katonda, ennono y’ekibi, n’ensonga entuufu eziri mu lutalo olukulu. Ebigambo bye eby’obulimba bikendeeza ku buvunaanyizibwa obuli mu tteeka lya Katonda era biwa abantu olukusa okukola ekibi. Mu kiseera kye kimu abaleetera okunyweza endowooza ezikyamu ku Katonda, okutuusa ne bamulaba n’entiisa n’okukyawa, si na kwagala. Obukambwe obuli mu kikula kye abussa ku Mutoonzi; buno buteekebwamu mu nkola z’eddini era bulagirwa mu ngeri z’okusinza. Bwe kityo amaaso g’amagezi g’abantu gazibwawo, Setaani n’abafuula abakiikirizi be okulwana ne Katonda. Olw’endowooza ezikyamye ku butundu bwa Katonda, amawanga g’abapagani gaatwalibwa okukkiriza nti okuwaayo abantu ng’ebiweebwayo kye kyetaagisa okufuna ekisa ky’Obwakatonda; era ebikolwa eby’obukambwe eby’entiisa bikoleddwa wansi w’enkola ez’enjawulo z’okusiinza ebifaananyi.
“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.
Ekkanisa Katolika ey’e Roma, ng’egatta engeri z’obusinza bw’abasinziza ebifaananyi n’Obukristaayo, era, ng’abasinziza ebifaananyi bwe batyo, ewanjula obutonde bwa Katonda mu ngeri ekyamye, eekozesezza enkola ez’obukambwe era ezikyamiza ennyo. Mu nnaku ez’obusukkulumu bwa Roma waaliwo ebikozesebwa eby’okutulugunya abantu okubasindika okukkiriza okuyigiriza kwayo. Waliwo n’ekisiki eky’okubookerangako eri abo abataagonderanga by’ayagala okukkirizibwako. Waliwo okwitta abantu mu bungi ku mutendera ogutamanyikibwenga okutuusa lwe kulabisibwa mu lunaku lw’omusango. Abakulu b’ekkanisa, nga wansi wa Setaani omukama waabwe, baasoma ne bayiiya engeri ez’oleetera okutulugunya okusinga okuba okw’amaanyi ennyo, nga tezikomaawo obulamu bw’oyo atulugunyizibwa. Mu mbeera nyingi, enkola ey’ekuzimu eno yaddangamu okutuuka ku nsalo ez’okugumiikiriza kw’omuntu, okutuusa omubiri lwe gwalemwa okulwana, era omubonaabona n’atunuulira okufa ng’okununulwa okulungi.
“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.
Bwe kityo kyali ekibatuukako abalabe ba Loma. Naye ku abo abamugondera, yalina ekibonerezo eky’okukuba enkoni, eky’enjala ey’okufa, n’ebikaliriza by’omubiri mu buli ngeri ey’oyinza okulowooza, eziruma omutima. Okufuna okusaasirwa okw’eggulu, abenenya baamenya amateeka ga Katonda nga bamenya amateeka g’obutonde. Baayigirizibwa okusalaako emigwa gye yatondawo okuwa omukisa n’okusanyusa olugendo lw’omuntu ku nsi. Ekizikiro ky’ekkanisa kijjudde obukadde bw’abantu abaamala obulamu bwabwe mu bwereere nga bagezaako okunyigiriza okwagala kwabwe okw’obutonde, okukkakkanya buli kirowoozo n’okuwulira okw’okusaasira ku bannabwe abatondebwa nabo, nga babitwala ng’ebimunyiiza Katonda.
“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.
Bwe twagala okutegeera obukambwe obw’akamalirizo bwa Setaani, obweyolekedde okumala ebikumi eby’emyaka, si mu abo abatamanyi Katonda naye mu mutima ddala era mu kifo kyonna eky’Obwakirisitaayo, kye kitwetaagisa kwe kulaba ku byafaayo by’ObwaKatoliki bwa Rumi. Okuyita mu sisitemu eno ennene ey’obulimba, omulangira w’obubi atuukiriza ekigendererwa kye eky’okuleetera Katonda okunyoomerwa n’okuleetera omuntu okubonaabona. Era nga bwe tulaba engeri gy’awangula okwefuula n’okutuukiriza omulimu gwe okuyita mu bakulembeze b’ekkanisa, tuyinza okutegeera obulungi lwaki alina obukyayi obw’amaanyi ennyo eri Baibuli. Ekitabo ekyo bwe kisomebwa, okusaasira n’okwagala kwa Katonda kulabisibwa; kijja okulabika nti tateeka ku bantu wadde gumu ku migugu gino emizito. Kyonna ky’asaba kye kino: omutima ogumenyese n’ogwennyinyala, n’omwoyo omuwombeefu ogugondera.
“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.
Kristo teyalekawo mu bulamu bwe kyonna ky’okulabirako ekiraga nti abasajja n’abakazi balina okweggalira mu bifo by’abamonikeeri balyoke bategekebwe okuyingira mu ggulu. Teyaliko lw’ayigiriza nti okwagala n’okusaasira biteekwa okunyigizibwa. Omutima gw’Omulokozi gwakulukuka mu kwagala. Omuntu bw’aba asemberera obutuukirivu mu mpisa, obumanyirivu bw’omutima bwe buba bukeenya, okulaba kwe ku kibi kuba kukazibwa, era obusaasizi bwe eri abali mu nnaku bubeera bunene nnyo. Papa yeegamba nti ye amuyimirira mu kifo kya Kristo; naye empisa ze zigerageranyizibwa zitya n’eza Mukama waffe Omulokozi? Waaliwo nga Kristo asindikira abantu mu kkomera oba okubabonereza ku byuma olw’obutamugulumiza ng’a Kabaka w’eggulu? Eddoboozi lye lyawulirwa nga asalira abataamukkiriza omusango ogw’okufa? Bwe yanyoomebwa abantu b’omu kyalo ky’Abasamaliya, omutume Yokaana yajjula obusungu n’abuuza nti: “Mukama, oyagala tulagire omuliro oguve mu ggulu okubamalawo, nga Eriya bwe yakola?” Yesu yalaba n’okusaasira ku muyigirizwa we, n’amunenya omwoyo gwe ogw’obukambwe, n’agamba nti: “Omwana w’omuntu tajjidde kuzikiriza obulamu bw’abantu, naye okubulokola.” Lukka 9:54, 56. Nga bwe wayawukana nnyo omwoyo ogw’oyo eyeeyita amuyimirira mu kifo kye ku gwayolesebwa Kristo.
“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.
Ekkanisa Katolika ey'Abaloma kati eweeraga okulabika obulungi eri ensi, nga egubikira n’okwewoowoola ebyafaayo byayo eby’obukambwe eby’entiisa. Yeeyambadde engoye ez’okufaanana Kristo; naye tekyakyusiddwa. Emisingi gyonna egy’obwakapapa egyaliwo mu biseera ebyayita giriwo ne leero. Ennyigiriza ezatondebwa mu biseera eby’ekizikiza bakyazikwatirira. Muleme okwerimba. Obwakapapa Abaprotestanti bwe bali kaakano beetegefu nnyo okussaamu ekitiibwa bwe bumu obwo obwafuganga ensi mu mirembe gy’Okutereeza Ekkanisa, ng’abasajja ba Katonda baayimirira, nga bateeka obulamu bwabwe mu matigga, okubikkula obutali butuukirivu bwayo. Akyalina okwennyamiza n’okwekuluntaza okwalagiranga abakabaka n’abalangira, era n’okwesangisa obuyinza bwa Katonda. Omwoyo gwayo si mutono mu bukambwe n’obuyinza obutaliiko mugabo leero okusinga bwe gwali nga gukandagaliza ddembe ly’abantu ne gwatta abatukuvu ba Waggulu Ennyo.
“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?
Obwapapa kye kimu ddala nga bwe bwalagula obunnabbi nti bwe bujja okuba: obujeemu bw’ebiseera eby’oluvannyuma. 2 Abatesalonika 2:3, 4. Kimu ku nteekateeka yaabwo kwe kwefuula endabika erisinga okuyamba okutuukiriza ebigendererwa byaabwo; naye wansi w’endabika ekyuka-kyuka ng’eya kameleoni bukweeka obutwa obutakyuka bwa ennyoka. ‘Obwesigwa tebusaanidde kukuumibwa n’abajeemu, newaakubadde n’abo abalowoozebwa ng’abalina obujeemu’ (Lenfant, volume 1, page 516), bw’egamba. Obuyinza buno, ebyafaayo byabwo eby’emyaka lukumi biwandiikiddwa mu musaayi gw’abaatuukirivu, busaanidde kati okukkirizibwa ng’ekitundu kya Kkanisa ya Kristo?
“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.
Si kya bwereere nti mu mawanga ag’ObuProtestanti waliwo abagamba nti Obukatoliki kati tewawukana nnyo ku BuProtestanti nga bwe bwawukanga edda. Wabaawo enkyukakyuka; naye enkyukakyuka teeri mu obwakulembeze bwa Papa. Mu mazima, Obukatoliki bufaanagana nnyo n’ekitundu kinene ky’ObuProtestanti obuliwo kaakano, kubanga ObuProtestanti bugudde nnyo okuva mu biro by’Abalongoosa.
“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.
Ng’amakanisa g’Abaprotestanti gaabadde ganoonya okusiimibwa kw’ensi, obusaasizi obw’obulimba buzizizza amaaso gaabwe. Batalabamu obubi, wabula balowooza nti kituufu okulowooza ebirungi ku buli kintu ekibi; era nga kye kivaamu ekitalekeka, mu nkomerero bajja kulowooza bubi ku buli kirungi. Mu kifo ky’okuyimirira okukuuma okukkiriza okwamala okuweebwa abatukuvu, kati nga bwe kiba, bali nga basaba Roma okusonyiwa olw’endowooza y’obutasaasira gye baalina ku yo, nga beegayirira okusonyiyibwa olw’obunyigirize bwabwe.
“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.
Waliwo ekibiina kinene—ne mu abo abatagaliza Obukatoliki bwa Roma kisa—tebalowooza nti waliwo bulabe bungi okuva mu buyinza bwakyo n’okukosa kwakyo. Abangi bagamba nti ekizikiza mu by’amagezi ne mu mpisa ekyafuga mu mulembe ogw’omu wakati kyayamba okusaasaana kw’enzikiriza z’eddiini zaayo ezikakanyiziddwa, enkiriza ez’obusiru, n’obunyigirize bwayo; era nti amagezi agasinga mu biseera bya leero, okusaasaana okwawamu kw’obumanyi, n’obwaggule obw’akyeyongera mu nsonga z’eddiini, biziyiza okuddamu okuzuukira kw’obutagumiikiriza n’obukambwe. Okulowooza kennyini nti ebintu ebyo bisobola okubaawo mu mulembe guno ogwakumiddwa omusana kwesekererwa. Ky’ekituufu nti omusana omungi—ogw’amagezi, ogw’empisa, n’ogw’eddiini—gwaka ku mulembe guno. Mu miko egigguliddwa egy’Ekigambo Ekitukuvu kya Katonda, omusana okuva mu ggulu gusaaniddwa ku nsi. Naye kiteekwa okujjukirwa nti nga bwe gunene omusana oguweereddwa, bwe kityo ne kizikiza ky’abo abagusobezza ne bagugaana kiba kinene.
“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.
Okwekenneenya Bayibuli mu kusaba kyandibalaze Abaprotestanti enfaanana y’amazima ey’obwapapa era ne kibaleetera okukyawa nnyo ne bakyewala; naye bangi bennyumiriza mu magezi gaabwe okutuusa ne bawulira nga tebeetaaga kunoonya Katonda mu bwetoowaze balongozebwe mu mazima. Newankubadde benyumiriza ku kumanyirivu kwabwe, tebamanyi Byawandiikibwa wadde obuyinza bwa Katonda. Balina okufuna engeri ey’okukkakkanya emitima gyabwe, era ne banoonya ekitetaaga nnyo eby’Omwoyo era ekitetaaga kwewombeeka. Kye baagala ye engeri ey’okwerabira Katonda, nga erabika ng’enkola ey’okumujjukira. Obwapapa busaanira bulungi okutuukiriza ebyetaago by’abo bonna. Butegekeddwa ku mitendera ebiri gy’abantu, nga bukwata ku nsi yonna okumpi - abo abagala okununulibwa olw’ebikolwa byabwe, n’abo abagala okununulibwa nga bakyali mu bibi byabwe. Kino kye kyama ky’obuyinza bwakyo.
“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.
Ekiseera ky’ekizikiza ekinene mu by’amagezi kikkakasiddwa nti kyanguyizza obuwanguzi bw’obupapaasi. Kinaalabibwa nate nti n’ekiseera ky’ekitangaala ekinene mu by’amagezi kyanguyiza mu ngeri y’emu obuwanguzi bwakyo. Mu myaka egyayita, abantu bwe baali nga tebalina Kigambo kya Katonda era nga tebalina obumanyi bw’amazima, amaso gaabwe gaali gasibiddwa, era enkumi n’enkumi zaagwa mu mutego, nga tebamanyi omutimba ogwabalaliddwa mu bigere byabwe. Mu mulembe guno waliwo bangi ab’amaso gaabwe gataganyizibwa olw’okwaka kw’ebirowoozo by’abantu, ‘sayansi, eyitibwa bw’atyo kyokka ey’obulimba;’ tebalaba omutimba, ne baguyingiramu mangu ng’abasibiddwa maso. Katonda yateekateeka nti amaanyi g’amagezi n’obutegeevu g’omuntu gatwalibwe ng’ekirabo okuva eri Omutonzi we era gakozesebwe mu buweereza bw’amazima n’obutuukirivu; naye bwe okwenyumiriza n’okwegomba obukulu bikuzibwa, era abantu ne bagulumiza endowooza zaabwe okusinga Ekigambo kya Katonda, olwo obutegeevu buyinza okuviirako obubi obusinga obutamanya. Bwe kityo, sayansi ey’obulimba ey’omulembe guno, enafuya okukkiriza mu Baibuli, ejja kulabikira ng’eyanguyiza mu ngeri y’emu okuteekateekera ekkubo ery’okukkirizibwa kw’obupapaasi, n’enkola zaabwo ezisanyusa, nga bwe kyakolebwa okunyigirizibwa kw’okumanya mu Myaka egy’Ekizikiza mu kuggulawo ekkubo ery’okweyongera okugulumizibwa kwakyo.
“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.
Kaakano mu Amerika waliwo entekateeka ezikolebwa okufuna obuwagizi bwa gavumenti ku bitongole n’empisa z’ekkanisa; mu ngeri eyo, Abaprotesitanti bagoberera mu bigere by’Abakatoliki. Nedda, n’okusingawo, baggulira obufuzi bwa Papa oluggi okuddamu okufuna obuyinza obusukkulumu mu Amerika ey’Abaprotesitanti, obuyinza obwe yafiirwa mu nsi enkadde. Era ekigissaamu obuzito obusinga mu kutambulira kuno kwe kuba nti ekigendererwa ekikulu kye kuyisa amateeka ag’okuwaaliriza okukuuma olunaku lwa Sande—empisa eyava mu Roma, era gy’egamba nti ke kabonero ky’obuyinza bwayo. Omwoyo gw’obufuzi bwa Papa—omwoyo ogw’okugoberera empisa z’ensi, n’okussa ekitiibwa mu nnono z’abantu okusinga amateeka ga Katonda—gweyongera okusasaana mu makanisa g’Abaprotesitanti, ne gubakulembera okukola omulimu gumu ogw’okugulumiza Sande nga bwe gwakolebwa obufuzi bwa Papa edda.
“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.
Obanga omusomi ayagala okutegeera amakubo n’amaanyi agagenda okukozesebwa mu lutalo olusembayo olugenda okujja mu bwangu, kimusaba yokka okugoberera ebyafaayo by’amakubo Roma mwe yakozesa okutuukiriza ekigendererwa kye kye kimu mu myaka egyayita. Bw’ayagala okumanya engeri Abakatoliki n’Abaprotestanti bwe banaakolamu awamu ku abo abagaanira obuyigiriza bwabwe, atunuulire omwoyo Roma gwe yalaga eri Ssabbiiti n’abo abalwanirira.
“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.
Ebiragiro eby'obwakabaka, enkung'aana ez'awamu, n'ebiragiro by'ekkanisa ebyasigamizibwa ku buyinza obutali bwa ddiini bye byali amakubo mwe embaga ey'obusamize yayitira okutuuka ku kifo eky'ekitiibwa mu nsi y'Obukristaayo. Ekiragiro ekya gavumenti ekisooka ekyawaliriza okukuuma Sande kyali etteeka eryateekebwawo Konstantino (A.D. 321). Ekiragiro kino kyawaliriza abantu ab'omu bibuga okuwummula ku "lunaku olw'ekitiibwa olw'enjuba," naye kyakkiriza ab'omu byalo okuyongera ku mirimu gyabwe egy'obulimi. Newankubadde nga mu butuufu kyali etteeka ly'abasamira, lyateekezebwa mu nkola omwami w'Obwakabaka nga amaze okukiriza Obukristaayo mu linnya lyokka.
“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.
Kubanga ekiragiro kya kabaka tekyali kimala okutwala ekifo ky’obuyinza bwa Katonda, Eusebius, omubishopu eyanoonyanga okwagala kw’abalangira, era eyali mukwano wa Konstantino ennyo ne mutenderezzi we, yaleeta okuteesa nti Kristo yakyusa Ssabbiiti n’agitwala ku Sande. Tewali bujulizi na bumu okuva mu Byawandiikibwa bwe baaleeta okukakasa enjigiriza empya eno. Eusebius yennyini, nga talimanyi, yakkiriza obutali mazima bwakyo era n’alaga abavunaanyizibwa ab’amazima abaaleta okukyuka okwo. “Byonna,” bw’agamba, “buli kimu ekyali kya buvunaanyizibwa okukolebwa ku Ssabbiiti, bino tubikyusizza ne tubitadde ku Lunaku lwa Mukama.” - Robert Cox, Sabbath Laws and Sabbath Duties, omuko 538. Naye empaka ez’oku Sande, newankubadde nga tezirina musingi, zaagumya abantu mu okunyirira Ssabbiiti ya Mukama. Bonna abaayagalanga okuweebwa ekitiibwa mu nsi baakkiriza embaga eyayagalwangako abantu abangi.
“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.
Nga obwapaapa bwali bumaze okunywezebwa ddala, omulimu ogw’okutumbula olunaku lwa Sande ne gugenda mu maaso. Olw’ebbanga, abantu baakolanga emirimu egy’ebyobulimi nga tebagenda mu kkanisa, era olunaku olw’omusanvu lwakyalabibwa nga Ssabbiiti. Kyokka nga mpola mpola, waliwo enkyukakyuka eyatuukirizibwa. Abo abali mu buweereza obutukuvu baakugirwa okusalawo mu nsonga zonna ez’obwannansi ku lunaku lwa Sande. Amangu oluvannyuma, abantu bonna, awatali kwewalanako muntu n’omu, ne balagiribwa okwewala emirimu egyabulijjo, nga ab’eddembe banaasasula amande, ate abaweereza bakubibwe emigu. Eddako ne wateekebwawo ekiragiro nti bagagga banaabonererwa ne bafiirwa ekitundu ekimu ku bibiri mu bugagga bwabwe; era ku nkomerero, singa bakyeyisa n’obukakanyavu banaafuulibwa baddu. Ab’akika akawansi baali bagenda kusindikirwa mu buwaŋŋanguse obutaggwaawo.
“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.
Ebyamagero nabyo byakozesebwa. Wamu n’ebyewuunyisa ebirala byategeezebwa nti, nga omulimi eyali waakulimira mu nnimiro ye ku Sande bwe yalongoosa ekikozesebwa kye eky’okulima ng’akozesa ekyuma, ekyuma ne kikomerera ddala mu mukono gwe, era okumala emyaka ebiri n’akitambuliranga nako, ‘nga kimuleetera obulumi obw’amaanyi n’ensonyi ennene ennyo.’ - Francis West, Enjigiriza ey’ebyafaayo n’ey’enkola ku Lunnaku lwa Mukama, omuko 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.
Oluvannyuma, papa yawa obulagiriza nti omusaserodooti wa parishi akuute abo abayonona Olunaku lwa Sande, era abalagirire bagende mu kkanisa ne basabe, baleme okuleetera bo n’abaliraanwa baabwe ekikoligo ekinene. Lukiiko lw’ekkanisa lwaleeta ensonga eyakozesebwanga ennyo, era n’Abaprotestanti ne bagikozesa, nti kubanga abantu baakubibwa amasannyalaze g’eggulu nga bakola emirimu ku Sande, ekyo ne kibalaga nti Sande ye Ssabbiiti. “Kiboneka bulungi,” bwe baagamba abalabirizi, “nga obusungu bwa Katonda bwali bunene nnyo olw’okulwerabira kwaabwe olunaku luno.” Awo ne wakolebwa okukubiriza nti abasaserodooti n’abasumba, bakabaka n’abaprensi, n’abakkiriza bonna “bakozese amaanyi gaabwe gonna n’okwegendereza okuzza olunaku olwo mu kitiibwa kyalwo, era, olw’ekitiibwa kya Bukristayo, lukuumibwe n’obuwombeefu obusinga mu biseera ebigenda okujja.” -Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, omuko 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.)
Olw’okulabika nti ebiragiro by’enkung’aana tebyamala, ab’obuyinza obw’ensi baasabibwa okufulumya ekiragiro ekiryinza okukuba entiisa mu mitima gy’abantu era ne kibawaliriza okwewala okukola emirimu ku Ssande. Mu sinodi eyakwatirwa e Roma, ebiteeso byonna ebyasooka byakakasibwamu nate n’amaanyi agasinga era n’ekitiibwa ekinene. Byaateekebwamu mu mateeka g’ekkanisa, era ab’obuyinza obw’ensi ne babissa mu nkola mu bitundu ebisinga eby’ensi ey’Obukristaayo. (Laba Heylyn, Ebyafaayo by’Olunaku lwa Ssabbiiti, 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.
Kyokka obutabeerawo bwa buyinza obuva mu Byawandiikibwa obuwagira okukuuma Sande bwaleeta ensonyi nnyingi. Abantu beebuuzanga ku buyinza bw’abayigiriza baabwe okuteeka ku luyo okulangirirwa okulambulukufu kwa Yehova nti, ‘Olunaku olw’omusanvu lwe Ssabbiiti ya Mukama Katonda wo,’ balyoke bawe ekitiibwa olunaku olw’enjuba. Okuziba olukonko lw’obujulizi bwa Baibuli, kyava kyetaagisibwa enteekateeka endala. Omuwagizi wa Sande omwetegefu ennyo, eyatambulira amakanisa g’e Bungereza nga ku nkomerero y’ekyasa eky’ekkumi n’ebiri, yasisinkana okuwakanyizibwa okuva mu bajulirwa abeesigwa b’amazima; era emirimu gye gyalemererwa nnyo okutuusa n’ava mu ggwanga okumala ebbanga n’anoonya engeri y’okukaka okuyigiriza kwe. Bwe yakomawo, ekibuzemu kyali kizibiddwa, era mu mirimu gye egyaddirira yatuukirira okusinga. Yaleeta naye olukoba lw’empapula nga lweyita okuva eri Katonda ye yennyini, olwalimu ekiragiro ekyali kyetaagibwa eky’okukuuma Sande, awamu n’eby’okutiisa eby’entiisa eri abajeemera. Ekiwandiiko kino eky’omuwendo—wadde nga kyali ekikopi eky’obulimba ekibi nnyo, ng’enteekateeka gye kyawaganga bwe kityo—baagamba nti kyagwa okuva mu ggulu ne kizuulirwa e Yerusaalemi, ku kyoto kya Mutukuvu Simeoni e Gologosa. Naye mu mazima, ewa Papa e Ruumi we kyava. Eby’enkwe n’ebyawandiiko ebyekopebwa eby’okutumbula amaanyi n’obugagga bw’ekkanisa mu mirembe gyonna byabalirwangako ng’eby’amateeka mu bukulembeze obw’Obwapaapa.
“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.)
Ekiwandiiko kyagaana omulimu okuva ku ssaawa ey’omwenda, ssaawa esatu ez’akawungeezi, ku Lwamukaaga okutuusa enjuba lwe zivaayo ku Mmande; era obuyinza bwakyo bwalangirirwa nti bwakakasiddwa n’ebyamagero bingi. Bategeeza nti abantu abaakolanga okusinga essaawa eyateekebwawo baakwatibwanga obulemu. Omusajja eyagezaako okusya akasooli ke yalaba mu kifo ky’obuwunga omugga gw’omusaayi ng’ogvaayo; era ekikozesebwa ky’okusya ne kiyimirira, newankubadde amazzi gaali gakulukuta n’amaanyi. Omukazi eyateeka omugatte gw’obuwunga mu tanulu bw’aguggyamu yagusanga nga tegunnawokebwa, newankubadde tanulu yali wookera nnyo. Omulala eyali ategese omugatte gw’obuwunga okuteekebwa mu ttanulu ku ssaawa ey’omwenda, naye n’asalawo okuguteeka ku bbali okutuusa ku Mmande, olunaku olwaddirira yasanze nga guvuuse emigaati era nga guwokeddwa mu buyinza bwa Katonda. Omusajja eyawokya mugaati ng’essaawa ey’omwenda ewedde ku Lwamukaaga, bwe yagumenya enkya olwaddirira yasanze nga muvaamu omusaayi. Mu bikolobero eby’obulimba eby’obusirusiru n’obusamize ng’eby’otyo, abawagizi ba Sande be baagezaako okukakasa obutukuvu bwayo. (Laba Roger de Hoveden, Annals, vol. 2, pp. 526-530.)
“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.
Mu Sikotilandi, nga bwe kiri mu Bungereza, okuwa Sande ekitiibwa ekisinga kwakakasibwa nga bagigatta ku yo ekitundu kya Sabbiiti ey’edda. Naye ekiseera ekyalagirwa okukuumibwa nga kitukuvu kyawukagana. Ekiragiro okuva eri kabaka wa Sikotilandi kyalangirira nti ‘Lwamukaaga okuva mu ttuntu kigwanira okubalwa nga kitukuvu,’ era tewali muntu, okuva ku kiseera ekyo okutuuka ku makya ga Balaza, asaanidde kwenyigira mu mirimu egy’ensi. -Morer, emiko 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.
Naye newankubadde emirimu gyonna egyakozesebwa okunyweza obutukuvu bwa Ssande, Abakatoliki bennyini mu lwatu baakkiriza obuyinza bwa Katonda ku Ssabbiiti, era ne bategeeza nti enteekateeka eyasikiza Ssabbiiti yava mu bantu. Mu kyasa eky’ekkumi n’omukaaga lukiiko lwa Papa lwategeeza mu lwatu nti: ‘Abakristaayo bonna bajjukire nti olunaku olw’omusanvu lwatukuzibwa Katonda, era lwakikirizibwa ne lukuumibwa, si Bayudaaya bokka, naye n’abalala bonna abeeyita abasinza Katonda; newankubadde ffe Abakristaayo twakyusa Ssabbiiti yaabwe ne tugifuula Olunaku lwa Mukama.’ -Ibid., emiko 281, 282. Abo abaali bayingirira etteeka lya Katonda tebaali batamanyi engeri y’omulimu gwe baakolanga. Baali bamaliridde okwewa ekifo waggulu wa Katonda.
“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.
Okulabirako okw’amaanyi ku nkola ya Loma eri abo abatawaganya nayo kwalabikira mu kutulugunyizibwa okwamala ebbanga ddene era okwafukamu omusaayi okwakolebwa ku Waldenses, mu bo nga waliwo abaakuuma Ssabbiiti. Abalala nabo baabonaabona mu ngeri efaanagana olw’obwesigwa bwabwe eri etteeka ery’okuna. Ebyafaayo by’amakanisa g’e Etopia n’e Abisiniya birina obukulu obw’enjawulo. Mu kizikiza ky’ebiro eby’ekizikiza, Abakristaayo b’Afirika ey’omu makkati baava mu maaso g’ensi ne beerabirwa, era okumala emyaka mingi baasanyukira eddembe mu kuteeka mu nkola okukkiriza kwabwe. Naye oluvannyuma Loma yategeera okubeerawo kwabwe, era Kayisa wa Abisiniya n’alimbalimbazibwa mangu n’akkiriza Papa nga omukiikirizi wa Kristo. Ne waddirawo n’okugondera okulala.
“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.
Wavaayo etteeka erigaanira okukuuma Ssabbiiti, nga abakuuma balibonerezebwa obubonerezo obukambwe ennyo. (Laba Michael Geddes, Church History of Ethiopia, emiko 311, 312.) Naye obukambwe bwa Papa bwanguyiriza okufuuka ekikoligo ekiruma nnyo, okutuusa abatuuze b'Abisiniya ne basalawo okulimenya ne baliggya ku bulago bwabwe. Oluvannyuma lw'olutalo olutagambika, Abakatoliki ba Roma bagobebwa mu nsi zaabwe, era okukkiriza okw’edda ne kukomezebwawo. Amakkanisa ne gasanyuka olw’eddembe lyabwe, era tegalabira ddala ensomo gye gaayiga ku bulimba, obutamiivu, n’obuyinza obukambwe bwa Roma. Mu bwakabaka bwabwe obweyawudde baali bamativu okusigalayo, nga tebamanyiddwa mu bitundu ebirala eby’Obukristaayo.
“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.
Amakkanisa ga Afirika gaakuumanga Ssabbiiti nga bwe gaakuumibwa mu ekkanisa ya Papa nga tannaba kuyingira mu kukyama okwamalirivu. Nga bwe baakuumanga olunaku olw’omusanvu mu kugondera ekiragiro kya Katonda, baalekanga emirimu ku Ssande nga bagoberera empisa y’ekkanisa. Bwe yaafuna obuyinza obw’amaanyi ennyo, Loma yanyigiriza Ssabbiiti ya Katonda okutumbula eyayo; naye amakkanisa ga Afirika, agaali mu kikweka okumala emyaka nga lukumi, tegaayingira mu kukyama kuno. Bwe baaleetebwa wansi w’obukulembeze bwa Loma, baakakamizibwa okusiyawo Ssabbiiti ey’amazima ne batumbula Ssabbiiti ey’obulimba; naye amangu ddala bwe baakomya obwetwaze bwabwe ne baddayo mu kugondera ekiragiro eky’okuna.
“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.
Ebiwandiiko ebyafaayo eby’edda biraga bulungi obukyayi bwa Loma eri Ssabbiiti ey’amazima n’abalwanirira gye, era n’engeri z’ekozesa okuwa ekitiibwa enteekateeka gye yateekawo. Ekigambo kya Katonda kiyigiriza nti embeera zino ziriddamu okubaawo nga Abakatoliki Abaroma n’Abaprotestanti baligatta amaanyi okulw’okutumbula Olunaku lwa Sande.
“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.
Obunnabbi bw’Okubikkulirwa 13 butegeeza nti obuyinza obukiikirirwa ensolo ey’amayembe ng’ag’endiga buja okuleetera ‘ensi n’abo abatuula muyo’ okusinza obufuzi bwa Papa—eyo bwe bukiikirirwa ensolo ‘efaanana engwe.’ Ensolo ey’amayembe abiri erigamba ‘abo abatuula ku nsi nti bakoze ekifaananyi eky’ensolo;’ era, okugattako, eriragira bonna, ‘abaabato n’abakulu, abagagga n’abaavu, ab’eddembe n’abaddu,’ okufuna akabonero k’ensolo. Okubikkulirwa 13:11-16. Kyakakasiddwa nti Amerika ye buyinza obukiikirirwa ensolo ey’amayembe ng’ag’endiga, era nti obunnabbi buno bulituukirizibwa nga Amerika eyingiza mu mateeka okukuuma olunaku lwa Sande, lwe Roma agamba nti lwe kukkiriza okw’enjawulo ku bufuzi bwayo obusinga. Naye mu kusinza kuno eri obufuzi bwa Papa, Amerika teribeera yokka. Okukosa kwa Roma mu mawanga ag’edda agaakkiriza obufuzi bwayo tekunnazikirira. Era obunnabbi bulagula okuddamu okusituka kw’obuyinza bwayo. ‘Nnalaba ku mitwe gye ogumu ng’akomereddwa ekiwundu eky’okufa; era ekiwundu kye eky’okufa ne kiwona: ne ensi yonna yawuunyira ensolo.’ Ekitundu 3. Okukomererwa ekiwundu eky’okufa kulaga okugwa kw’obufuzi bwa Papa mu 1798. Oluvannyuma lw’ekyo, bw’ati nnabbi, ‘ekiwundu kye eky’okufa ne kiwona: era ensi yonna ne yawuunyira ensolo.’ Paulo alangirira ku lwatu nti ‘omusajja w’ekibi’ alisigala okutuusa ku kujja okw’okubiri. 2 Abatesalonika 2:3-8. Okutuusa ku nkomerero y’ebiseera alituusa mu maaso omulimu gw’okulimba. Era omuwandiisi w’Okubikkulirwa agamba, nga n’ayogerawo ku bufuzi bwa Papa: ‘Bonna abatuula ku nsi banaamusinza, amannya gaabwe agatateekeddwa mu kitabo ky’obulamu.’ Okubikkulirwa 13:8. Mu Nsi Enkadde ne mu Nsi Empya, obufuzi bwa Papa bulifuna okusinza mu kitiibwa ekiweebwa enkola ya Sande, gyesinziira yekka ku buyinza bw’Ekkanisa ya 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.
Okuva wakati mu kyasa eky’ekkumi n’enda, abayizi b’obunnabbi mu United States baleese obujulizi buno eri ensi yonna. Mu bintu ebiri okubeerawo kati mulabika entambula y’amangu eyolekedde okutuukiriza obunnabbi. Eri abayigiriza Abaprotesitanti waliwo ekiwoobaano kye kimu nti okukuuma Ssande kuva ku buyinza bwa Katonda, era n’obutaba na bujulizi bwa Bayibuli bwa ngeri emu, nga bwe kiri ku bakulembeze ba Papa abaateekateeka ebyamagero eby’obulimba okuyimiriza mu kifo ky’ekiragiro kya Katonda. Ekiwoobaano nti emisango gya Katonda bigwa ku bantu olw’okumenya Ssabbiiti ya Ssande kijja kuddamu okwogerwako; era kaakano kitandise okusindikirizibwa. Era ekikwekweto eky’okukaka okukuuma Ssande kiri mu kufuna amaanyi mangu.
“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?
Ekkanisa ey’e Ruumi ya kitalo mu magezi n’obukujjukujju bwayo. Esobola okulaba ebigenda okujja. Alinda ekiseera, ng’alaba nti amakkanisa g’Abaprotestanti gamussaamu ekitiibwa mu kukkiriza kwabwe ku Ssabbiiti ey’obulimba era nga bategekera okugikaka nga bakozesa engeri ezo ddala ze ye yakozesa mu biseera eby’edda. Abo abagaanira ddala omusana gw’amazima banaakyegayirira obuyambi bw’obuyinza buno bwe bweeyita obutalina nsobi okugulumiza enteekateeka eyava gy’ali. Tekizibu kulowooza bwa mangu gy’anaajja okuyamba Abaprotestanti mu mulimu guno. Ani ategeera okusinga abakulembeze ba Paapa engeri ey’okukola ku abo abatagondera ekkanisa?
“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.
Ekkanisa Katolika ey’Omu Roma, n’amatabi gaayo gonna agasaasaanye mu nsi yonna, eyimirira ng’ekitongole kinene ekimu wansi w’okulamulirwa kw’Entebe ya Papa, era ekitegekeddwa okuweereza eby’obugendererwa by’Entebe ya Papa. Abakkiriza baayo abalirwa mu miriyooni, mu buli eggwanga ku nsi yonna, bayigirizibwa okwekwata ng’abaasibiddwa mu bwesigwa eri Papa. Obwannansi bwabwe oba gavumenti zaabwe byonna bwe biba, balina okulaba obuyinza bw’ekkanisa nga bwa waggulu okusinga obulala bwonna. Newaakubadde bayinza okuwera ekirayiro ekibeesimbayo mu bwesigwa eri ggwanga, naye emabega w’ekyo waliwo ekisuubizo ky’obugondererwa eri Roma, ekibaggyako obuvunaanyizibwa ku buli kirayiro ekitakkiriziganya n’ebigendererwa bya Roma.
“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.
Ebyafaayo biwa obujulizi ku kaweefube ke ak’amagezi era atatereera og’okweyingiza mu nsonga z’amawanga; era bwe yamala okufuna ekifo, n’okuyisa mu maaso ebigendererwa bye, ne bwe kivirako okuzikirira kw’abalangira n’abantu. Mu mwaka gwa 1204, Papa Innocent III yakaka Peter II, kabaka wa Arragon, okulayira ekirayiro kino eky’ewuunyisa: ‘Nze, Peter, kabaka wa Arragon, nnyatula era nsuubiza okubeera omwesigwa bulijjo era omugondera eri mukama wange, Papa Innocent, eri abamusikira Abakatoliki, n’Ekkanisa y’e Roma; era mu bwesigwa okukuuma obwakabaka bwange nga bumugondera, nga nnalwanirira eddiini ey’Obukatoliki, era nga nnyigganya obujeemu mu ddiini.’ -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. Kino kigendera wamu n'ebigambo ebikwata ku buyinza bwa Papa w’e Roma 'nti kimukirizibwa okumusuula bakabaka ku ntebe' ne 'nti asobola okusumulula abawansi ku bwesigwa bwabwe eri abakulembeze abatalina bwenkanya.'—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
Era ka kijjukirwe nti Roma yeewaana nti tekyuka. Emisingi gya Gregory VII ne Innocent III bikyali emisingi g’Eklezia Katolika ey’e Roma. Era singa yalina buyinza, yandibiteekamu mu nkola kati n’amaanyi g’emu ddala nga bwe kyakolebwanga mu myaka egy’edda. Abaprotestanti tebakimanyi bulungi kye bakola bwe bagenderera okukkiriza obuyambi bwa Roma mu mulimu ogw’okugulumiza Sande. Nga bo beewaddeyo okutuukiriza ekigendererwa kyabwe, Roma ye egenderera okuzzaawo amaanyi gaayo n’okuddamu okufuna obwa waggulu bwayo obwali bubuze. Singa omusingi guno guteekeddwawo mu United States nti ekkanisa esobola okukozesa oba okufuga amaanyi ga gavumenti; nti ebikolwa by’eddiini bisobola okukakasibwa n’amateeka g’eggwanga ag’obwannakyewa; mu bufupi, nti obuyinza bw’ekkanisa ne bwa gavumenti bufune obufuzi ku mitima, awo obuwanguzi bwa Roma mu ggwanga lino buba bukakasiddwa.
“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.
Ekigambo kya Katonda kiwadde okulabula ku kabi akasemberedde; singa kino kitalabirwako, ensi y’Abaprotestanti ejja kumanya ddala ebigendererwa bya Loma bwe biri, nga kyakaze okudduka mu mutego. Mu bukkakkamu agenda yeeyongeramu amaanyi. Enjigiriza ze ziri okulaga obuyinza bwaazo mu nkiiko ezitondawo amateeka, mu matorero, era mu mitima gy’abantu. Azimba ebizimbe bye ebireebire era ebinene nnyo; mu bifo eby’ekyama ebiri mwo mwe bijja kuddiriramu obutulugunya bwe edda. Mu bukyama era nga tebamulowoozaako, anyweza amaanyi ge okutuukiriza ebigendererwa bye ng’obudde bunatuuka ku kiseera ky’okukuba. Ky’ayagala kyokka kwe kufuna ekifo ekimuganyira, era kino kimuwebwa dda. Tujja mangu okiraba era n’okukiwulira ekigendererwa kya Loma bwe kiri. Buli anaakkiriza era n’agondera Ekigambo kya Katonda, anaajjirwa okunyoomebwa n’obutulugunya. Empaka Enene, 563-581.