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

Ny boky mitondra ny lohateny hoe The Keys of This Blood: The Struggle for World Dominion Between Pope John Paul II, Mikhail Gorbachev, and the Capitalist West dia nosoratan’i Malachi Martin, ary nivoaka voalohany tamin’ny taona 1990. Dinihin’i Martin ao ny anjara asan’i Papa Joany Paoly II amin’ny maha-olona mpanova lehibe azy eo amin’ny politika sy ny diplaomasia maneran-tany nandritra ny tapany faharoa tamin’ny taonjato faha-20. Resahiny ao koa ny anjara asan’io Papa io tamin’ny firodanan’ny Kominisma tany Eoropa Atsinanana. Asehon’ilay boky ny fomba fijery katolika momba ireo fifamatoran-javatra nahatonga ny fahatanterahan’ny andininy faha-40 ao amin’ny Daniela 11, tamin’ny fotoanan’ny farany tamin’ny taona 1989.

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

I Martin dia mandinika ny dinamika anatiny tao amin’ny Firaisana Sôvietika teo ambany fitarihan’i Mikhail Gorbachev, indrindra mifantoka amin’ny politikam-panjakan’i Gorbachev momba ny “glasnost” (fisokafana) sy ny “perestroika” (fanavaozan-drafitra). Resahiny ny olana sedrain’ny Firaisana Sôvietika sy ny ezaka nataon’i Gorbachev hanavao ny rafitra kaominista. Dinihiny ny fihenjanana ara-jeopôlitika sy ny tolona ho amin’ny fahefana teo amin’ny Firaisana Sôvietika (ny mpanjakan’ny atsimo—ilay dragona), ny Fiangonana Katôlika (ny mpanjakan’ny avaratra—ilay bibidia), ary izay antsoiny hoe Tandrefana kapitalista (ny tafika mpisolo tena an’ny mpanjakan’ny avaratra—ilay mpaminany sandoka). Resahiny ny fifandonana ara-poto-kevitra, ny fitsikilovana, ary ny hetsika miafina izay nampiavaka ny vanim-potoanan’ny Ady Mangatsiaka, ary dinihiny ny ezaka nataon’ireo mpandray anjara samihafa hamolavola ny hoavin’izao tontolo izao.

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

Martin dia manasongadina ny maha-zava-dehibe ny Katolisisma amin’ny maha-hery miasa eo amin’ny politika sy ny diplaomasia maneran-tany azy. Izy dia milaza fa ny Fiangonana Katolika, teo ambanin’ny fitarihan’i Papa Joany Paoly II, dia nandray anjara lehibe sy manan-danja tamin’ny famolavolana ny fizotry ny tantara nandritra io vanim-potoana io ary tamin’ny fiantraikany tamin’ny vokatry ny Ady Mangatsiaka. Apetrany ao anatin’ny tontolon’ny fisehoan’i Maria tao Fatima, Portiogaly, ny fiantraikan’i Joany Paoly, ary faritany ny fiantraikan’i Fatima teo amin’ny zava-nitranga maneran-tany sy ny anjara asan’ny Fiangonana Katolika tamin’ny famolavolana ny fizotry ny tantara. Martin dia manolo-kevitra fa ny zava-nitranga tao Fatima dia mitana hevitra ara-paminaniana sy ara-jeôpolitika lehibe, indrindra ao anatin’ny vanim-potoanan’ny Ady Mangatsiaka.

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

Martin dia mandinika ireo tsiambaratelo telo tao Fatima, izay voalaza fa nambaran’i Maria Virjiny tamin’ireo zaza mpiandry ondry telo tao Fatima tamin’ny taona 1917. Asehony fa ilay tsiambaratelo fahatelo, izay notazonin’ny Vatikana ho miafina tamin’ny voalohany ary vao naseho tamin’ny taona 2000, dia nahitana fampitandremana apokaliptika momba ny hoavin’ny Fiangonana Katolika sy izao tontolo izao. Martin dia milaza fa ireo zava-nitranga tao Fatima, anisan’izany ireo fisehoana sy ireo hafatra nampitain’i Maria Virjiny, dia nanana heviny lalina teo amin’ny politika maneran-tany sy teo amin’ny tolona nifanaovan’ny kaominisma sy ny kapitalisma nandritra ny vanim-potoanan’ny Ady Mangatsiaka.

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

Asongadin’i Martin ny anjara toeran’i Papa Joany Paoly II amin’ny maha-olona fototra azy eo amin’ny fahatanterahan’ny faminanian’i Fatima. Asehony fa i Joany Paoly II dia nahita ny tenany ho ilay “eveka mitafy fotsy” voaresaka ao amin’ny tsiambaratelo fahatelo tao Fatima, ary noheveriny ho iraka ny maha-papany azy, dia ny hiatrika ny herin’ny ratsy sy hampandroso ny fanavaozana ara-panahy ao anatin’ny Fiangonana Katolika sy eo amin’ny fiarahamonina amin’ny ankapobeny.

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

Manoro hevitra i Martin fa ny hafatry Fatima dia nanasongadina ny maha-zava-dehibe ny ady ara-panahy sy ny filàn’ny Fiangonana Katolika hiatrika ny herin’ny ratsy, na ao anatin’ny Fiangonana izany na any ivelany. Lazainy fa ny zava-nitranga tao Fatima dia nanome rafitra ara-panahy sy ara-môraly hahafahana mahatakatra sy miatrika ireo fanamby atrehin’ny taranak’olombelona eo amin’ny tontolo maoderina. Ny hafatry Fatima dia maneho ny hafatra satanika izay mandrindra ny Katolisisma mba hanaiky an’i Satana ho Kristy, rehefa izy “maka endrik’i” Kristy ao amin’ilay lalàna Alahady ho avy tsy ho ela.

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

“Hanao fahagagana i Satana mba hamitahana izay monina ambonin’ny tany. Hanao ny asany ny spiritisma amin’ny alalan’ny fampisehoana ho toy ny maty. Ireo antokon-pivavahana izay mandà tsy hihaino ny hafatry ny fampitandreman’Andriamanitra dia ho eo ambanin’ny fitaka mahery, ary hiray amin’ny fahefana sivily mba hanenjika ny olomasina. Ny fiangonana Protestanta dia hiray amin’ny fahefan’ny papa amin’ny fanenjehana ny vahoakan’Andriamanitra izay mitandrina ny didy. Izany no hery izay mandrafitra ilay rafitra lehibe fanenjehana izay hampihatra jadona ara-panahy amin’ny feon’ny fieritreretan’ny olona.”

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

“‘Nanana tandroka roa tahaka ny zanak’ondry izy, nefa niteny tahaka ny dragona.’ Na dia milaza aza ny olona fa mpanaraka ny Zanak’ondrin’Andriamanitra izy, dia tototry ny fanahin’ny dragona. Milaza izy fa malemy fanahy sy manetry tena, nefa miteny sy manao lalàna amin’ny fanahin’i Satana, ka asehon’ny asany fa mifanohitra amin’izay lazainy ho izy izy. Io fahefana tahaka ny zanak’ondry io dia miray amin’ny dragona amin’ny fanaovana ady amin’ireo izay mitandrina ny didin’Andriamanitra sy manana ny filazan’i Jesosy Kristy. Ary Satana dia miray amin’ny Protestanta sy ny papaista, miara-miasa aminy amin’ny maha-andriamanitr’izao tontolo izao azy, ka mibaiko ny olona toy ny hoe olom-pehezin’ny fanjakany izy, hatao araka izay sitrapony sy hotanterahina ary hotapahiny ary hofeheziny araka izay itiavany azy.

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

“Raha tsy manaiky hanitsakitsaka ny didin’Andriamanitra ny olona, dia miseho ny fanahin’ilay dragona. Ampidirina am-ponja izy, entina eo anatrehan’ny filan-kevitra, ary ampandoavina lamandy. ‘Ary izy no mampanao ny olona rehetra, na ny madinika na ny lehibe, na ny mpanankarena na ny malahelo, na ny mahafaka na ny andevo, handray marika eo amin’ny tanany ankavanana, na eo amin’ny handriny’ [Apokalypsy 13:16]. ‘Ary nomena fahefana izy hanome aina ny sarin’ny bibidia, mba hiteny ny sarin’ny bibidia, sady hampamono izay rehetra tsy mety miankohoka eo anoloan’ny sarin’ny bibidia’ [andininy 15]. Toy izany no anambakan’i Satana ny zo sy ny fahefana manokan’i Jehovah. Ilay lehilahin’ny ota mipetraka eo amin’ny sezan’Andriamanitra, milaza ny tenany ho Andriamanitra, ary manao zavatra ambonin’Andriamanitra.” Manuscript Releases, boky faha-14, 162.

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

Ny Antikristy dia tandindon’ny papa ao Roma sy Satana koa; satria ny papa ao Roma no solontenam-batan’i Satana eto an-tany. “Toy izany no andrombahan’i Satana ny zo manokan’i Jehovah. Ilay lehilahin’ny ota dia mipetraka eo amin’ny seza fiandrianan’Andriamanitra, milaza ny tenany ho Andriamanitra, ary miasa ambonin’Andriamanitra.” Kasain’i Satana hofehezina tanteraka izao tontolo izao rehefa mandray ny fahefana izy, ka hanapaka “amin’ny olona toy ny hoe olom-pehezin’ny fanjakany izy ireo, mba hokarakaraina sy hotantanana ary hofehezina araka izay sitrany.” Mba hananany seza fiandrianana ara-pivavahana hifehezany dia noforoniny ny Fiangonana Katolika, ary mba hananany seza fiandrianana ara-politika hifehezany dia noforoniny ny Firenena Mikambana.

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

Ity fifanarahana nifanaovana teo amin’ny fanompoan-tsampy sy ny Kristianisma ity no nitarika ho amin’ny fivoaran’ilay “lehilahin’ny ota” izay voalaza mialoha ao amin’ny faminaniana ho mpanohitra sy manandratra ny tenany ho ambonin’Andriamanitra. Io rafitra goavam-be misy fivavahana sandoka io dia sangan’asan’ny herin’i Satana—tsangambaton’ny ezaka ataony hampipetraka ny tenany eo ambonin’ny seza fiandrianana mba hanapaka ny tany araka ny sitrapony.” The Great Controversy, 50.

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

Ny fahagagana tao Fatima sy ny faminaniany satanika no nampiasain’i Satana hanomanana toe-javatra ara-paminaniana izay ahafahan’ny Katolisisma manolotra haingana ny fiangonany eo ambany fifehezany, rehefa miseho izy ka maka tahaka an’i Kristy. Ny fakàny tahaka an’i Kristy dia manomboka amin’ilay lalàna Alahady ho avy tsy ho ela, izay aseho ao amin’ny andininy faha-enina ambin’ny folo, andininy faha-roa amby roapolo, andininy faha-iray amby telopolo, ary andininy faha-iray amby efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo.

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

“Amin’ny alalan’ny didy manery ny fananganana ny fahefan’ny Papa, ka mandika ny lalàn’Andriamanitra, dia hanapaka tanteraka ny tenany amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hanatsotra ny tanany hiampita ny hantsana lalina izy mba hifandray tanana amin’ny Fampianaran’ny Fanahy, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny tanintsika handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondram-panjakana protestanta sy repoblikana azy, ary hametraka fepetra ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia amin’izany no ahafahantsika mahalala fa tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga ary efa akaiky ny farany.” Testimonies, boky faha-5, 451.

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

Amin’ny lalàn’ny Alahady any Etazonia no “tonga ny fotoana hiasan’i Satana amin’ny fomba mahagaga.” Ao amin’ny Apokalypsy toko faha-telo ambin’ny folo, andininy faha-iraika ambin’ny folo, i Etazonia dia “miteny” tahaka ny dragona, ary avy eo ao amin’ny andininy faha-telo ambin’ny folo, izay manondro fotsiny izay mitranga rehefa “miteny” i Etazonia, amin’ny famoahana ny lalàn’ny Alahady, dia miseho i Satana ka mampidina afo avy any an-danitra.

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

“Ny mpanompon’Andriamanitra, izay mamirapiratra sy manjelanjelatra amin’ny fanokanana masina ny tavany, dia hirohotra hifindrafindra toerana mba hanambara ny hafatra avy any an-danitra. Amin’ny alalan’ny feo an’arivony, manerana ny tany rehetra, no hanomezana ny fampitandremana. Hatao ny fahagagana, hositranina ny marary, ary hisy famantarana sy zava-mahagaga hanaraka ny mino. Miasa koa Satana, amin’ny fahagagana mamitaka, ka hatramin’ny fampidinana afo avy any an-danitra eo imason’ny olona aza. Apokalypsy 13:13. Toy izany no hitondrana ny mponina amin’ny tany mba handray ny toerany.” The Great Controversy, 611, 612.

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

Ny hafatr’i Fatima dia nohamafisin’ny fahagagana iray izay nisy vavolombelona nanamarina izany avy amin’ireo gazetin’ny fitondrana tsy mino an’Andriamanitra izay tonga nanatrika ilay zava-nitranga mba handà ny filazana efa natao momba ilay antsoina hoe Virjiny Maria nitsidika ireo zaza telo tamin’ny andro fahatelo ambin’ny folo isam-bolana nanomboka tamin’ny volana Mey ka hatramin’ilay fahagagana tamin’ny 13 Oktobra 1917. Ny fikambanam-baovao tsy mino an’Andriamanitra rehetra izay tao Fatima tamin’ny fotoana nisian’ilay fahagagana dia nanamafy ilay zava-nitranga. Fahagagana tena izy izany (an’i Satana).

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

Araka ny nambaran’i Malachi Martin tao amin’ny bokiny, i Papa Joany Paoly dia notarihin’ny fitiavany an’i Maria avy ao Fatima. Ny faminaniana miafina tao Fatima, izay tsy nambara raha tsy tamin’ny taona 2000, dia faminaniana satanika tokoa; kanefa amin’ny andro farany dia averin’i Jesosy ny andro voalohany. Ny boky tranainy indrindra ao amin’ny Baiboly, dia ny boky voalohany nosoratan’i Mosesy, dia ny bokin’i Joba, ary izany no manambara fa i Joba, izay misolo tena ireo iray hetsy sy efatra amby efatra alina, satria tanteraka amin’ny fomba lavorary indrindra amin’ny andro farany ny faminaniana rehetra. Satana, ao amin’ny tantaran’i Joba, dia avela hitondra fahafatesana sy fandringanana amin’i Joba, mba hitsapana an’i Joba. Ny fahagagana izay avela hotanterahin’i Satana amin’ny andro farany dia fahagagana tena izy. Fahagagana satanika ireo, nefa navelan’Andriamanitra hotanterahin’i Satana ny asany fara tampony, noho ilay tanjona ihany izay namelany an’i Satana hitsapa an’i Joba.

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

“Betsaka no miezaka manazava ireo fanehoana ara-panahy amin’ny filazana fa hosoka sy hafetsen-tanana ataon’ny mpanelanelana ihany no fotony manontolo. Kanefa, na dia marina aza fa ny vokatry ny fitaka dia matetika no naseho ho toy ny fanehoana marina, dia nisy koa fanehoam-pahefana mihoatra ny voajanahary izay tena niavaka. Ilay fidoboky ny feo miafina izay nanombohan’ny fanahy maoderina dia tsy vokatry ny fitaka na ny hafetsen’olombelona, fa asan’ireo anjely ratsy mivantana, izay nampidirany tamin’izany ny iray amin’ireo fitaka mahomby indrindra handringanana ny fanahy. Maro no ho voafandrika noho ny finoana fa ny fanahy dia fisandohana ataon’olombelona fotsiny ihany; rehefa ampitahaina mivantana amin’ireo fanehoana izay tsy maintsy heveriny ho mihoatra ny voajanahary izy, dia ho voafitaka ka hotarihina hanaiky izany ho hery lehibe avy amin’Andriamanitra.”

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

“Ireo olona ireo dia tsy miraharaha ny fijoroana vavolombelon’ny Soratra Masina momba ireo zava-mahagaga vitan’i Satana sy ny solontenany. Tamin’ny alalan’ny fanampian’i Satana no nahafahan’ireo mpanao odin’i Farao naka tahaka ny asan’Andriamanitra. Vavolombelon’i Paoly fa, alohan’ny fihavian’i Kristy fanindroany, dia hisy fanehoana mitovy amin’izany amin’ny herin’i Satana. Ny fihavian’ny Tompo dia hialohavan’ny ‘fiasan’i Satana amin’ny hery rehetra sy amin’ny famantarana ary amin’ny fahagagana mandainga, sy amin’ny fitaka rehetra amin’ny tsy fahamarinana.’ 2 Tesaloniana 2:9,10. Ary ny apostoly Jaona, eo am-pamaritana ilay hery mahavita fahagagana izay hiseho amin’ny andro farany, dia manambara hoe: ‘Ary manao fahagagana lehibe izy, ka mampidina afo avy any an-danitra ho amin’ny tany eo imason’ny olona, ary mamitaka izay monina ambonin’ny tany amin’ny alalan’ireo fahagagana izay nananany fahefana hatao.’ Apokalypsy 13:13, 14. Tsy hosoka tsotra izao no voalaza mialoha eto. Voafitaky ny fahagagana izay ananan’ny solontenan’i Satana fahefana hatao ny olona, fa tsy izay lazainy fotsiny ho vitany.” Ilay Hery Mifanandrina, 553.

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

Ny hafatr’i Fatima ao amin’ny bokin’i Malachi Martin dia aseho ho rafitra ara-paminaniana ao amin’ny Katolisisma amin’ny andro farany, mifandray amin’ny tolona anaty ao amin’ny Fiangonana, izay azo aseho ho ny papa tsara mifanandrina amin’ny papa ratsy, na koa ny papa mpandala ny nentin-drazana mifanandrina amin’ny papa liberaly. Ny papa mpandala ny nentin-drazana, ary araka ny famakian’i Martin ny fahagagana, ilay papa tsara, dia manorina ny fahazoany izany eo ambonin’ny Konsily Voalohany tao Vatikana, fantatra koa amin’ny hoe Vatikana I, izay natao nanomboka ny 8 Desambra 1869 ka hatramin’ny 20 Jolay 1870, nantsoin’ny Papa Pius IX, ary nifantoka indrindra tamin’ny famaritana ny dogman’ny tsy fetezan’ny papa diso sy tamin’ny fiatrehana olana ara-teolojika sy ara-pampianarana maro samihafa nosedrain’ny Fiangonana Katolika tamin’izany fotoana izany. Ny Konsily Faharoa tao Vatikana, izay fantatra matetika amin’ny hoe Vatikana II, kosa dia natao tatỳ aoriana lavitra, nanomboka ny 11 Oktobra 1962 ka hatramin’ny 8 Desambra 1965. Nantsoin’ny Papa Joany XXIII izy io ary notohizan’ny Papa Paoly VI taorian’ny nahafatesan’i Joany XXIII.

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

Ny andro farany amin’ny Katolisisma, araka ny nambaran’i Martin, dia manondro ny ady eo amin’ny tsy fahadisoana sy ny laharam-pahamehan’ny Fiangonan’i Roma araka ny napetraky ny Vatican I, mifanohitra amin’ny liberalisma izay asehon’i Francis, ilay papa “woke”, amin’izao fotoana izao, sady aseho ao amin’ny antontan-taratasin’ny Vatican II. Manoro hevitra i Martin fa, ao anatin’ny tolona momba ireo fomba roa ireo hifehezana ny fiangonana, dia mipoaka ny ady lehibe fahatelo maneran-tany, ary miverina Jesosy, midina etỳ an-tany, mametraka ny fitahiany amin’ilay papa tsara, ary mandray ny seza fiandrianan’ny Fiangonana Katolika.

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

Ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, ao amin’ny Daniela iraika ambin’ny folo, ny tantara izay mialoha avy hatrany ny lalàna Alahady ao amin’ny andininy fahenina ambin’ny folo dia manoritsoritra ny ady fahatelo sady farany amin’ireo ady ifanaovana amin’ny alalan’ny solontena. Io no ady manaraka ny fandresen’i Putin ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo; kanefa eo afovoan’ireo andininy telo ireo, ny andininy fahaefatra ambin’ny folo no manondro ny fotoana idiran’ny Katolisisma ao amin’ny tantaran’ny andro farany.

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

Araka an’i Isaia, ilay vehivavy janga avy any Roma dia hadino nandritra ilay fitondrana an’ohatra fito-polo taona an’ilay fanjakana fahenina amin’ny faminanian’ny Baiboly. Tamin’ny fotoana voalohany nampipetrahana ny papa teo ambonin’ny tany tamin’ny taona 538, ny mariky ny lalana nialoha ny nampipetrahana azy teo amin’ny seza fiandrianana dia ny didin’i Justinien tamin’ny taona 533.

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

Ny tantara manodidina ny didy navoakan’i Justinien dia manambara fa nitady hanamafy ny fifehezany ny fanjakany i Justinien tamin’ny fampitsaharana ny adihevitra ara-pivavahana izay niteraka korontana tao amin’ny fanjakana. Izany adihevitra izany dia ny hoe: ny fiangonana tao Constantinople any atsinanana ve, sa ny fiangonana tao Roma any andrefana, no lohan’ilay antsoina hoe fiangonana kristiana. Ao amin’ny andininy faha-telo ambin’ny folo, ny filoha farany ao Etazonia dia hiatrika fifanolanana iray izay hanery azy hampitovy lalana amin’ny tantaran’i Justinien, ka hanambara fa ny Fiangonana Katolika no lohan’ny fiangonana sy mpanitsy ny heretika, mba hanorenana ny fanohanana ara-politika ilaina hanamafisana ny fahefany.

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

Tsy tokony hametraka fitokiana na inona na inona amin’ireo faminaniana satanika avy ao Fatima isika, fa takina amintsika kosa ny hahita izay ambaran’ny Tenin’Andriamanitra. Tamin’ny fiandohan’ny taonjato faharoapolo dia samy niditra tao amin’ny taranany fahatelo ny tandroka roa tamin’ilay bibidia avy amin’ny tany, dia ilay taranaky ny fifampiraharahana. Ny tandroka Repoblikana dia nanolotra ny rafitra ara-bolany ho eo ambany fahefan’ireo banky iraisam-pirenena, izay manara-piaviana hatrany amin’ny tranon’ny Satroka Mena, dia ny Rothschilds, sy ny fifandraisany miafina amin’ny Illuminati, ny Freemasonry, ireo fikambanana miafina ary ny fikambanan’ny Zezoita. Mampitandrina mivantana momba ireo antokon-javatra ireo ny Rahavavy White. Nandritra izany fe-potoana izany ihany koa, ny Advantisma Laodiseana, amin’ny maha-tandroka Protestanta azy, dia nanolotra ny andrim-pampianarany sy ny andrim-pivavahany ho eo ambany fitantanan’izao tontolo izao.

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

Tamin’io vanim-potoana io indrindra no nanombohan’ny tantarany ny mpanjakan’ny atsimo maoderina tamin’ny alalan’ny Revolisiona Rosiana, ary ny mpanjakan’ny avaratra maoderina kosa nanomboka ny tantarany tamin’ny alalan’ny fahagagana tao Fatima. Araka ny asongadin’i Malachi Martin ao amin’ny bokiny, ankoatra ny ady anatiny teo amin’ny papa tsara sy ny papa ratsy, ny hafatr’i Fatima dia nanondro ny adin’ny Katôlika manohitra ny ateisma amin’ny ankapobeny, nefa indrindra kokoa manohitra ny ateisman’i Rosia. Ny tsiambaratelo izay tokony ho notanterahin’ny papa tamin’ny 1917 dia nahitana ilay fampanantenana (satanika) fa raha miantso konsily ny papa ka manokana an’i Rosia ho an’i Maria Virjiny, dia tsy hisy ady lehibe faharoa eran-tany. Nambarany koa fa raha mandà izany ny papa, dia hampiely lavitra sy midadasika ny filozofiany i Rosia, ary hisy ady lehibe iray hafa eran-tany avy eo.

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

Ny Ady Lehibe Faharoa dia nahitana ny adin’ny Katôlisisma nanohitra ny Kômonisma-n’i Rosia. Ny tafika mpisolo vava nentin’ny Katôlisisma tamin’izany ady izany dia i Alemaina Nazia. Mampiasa tafika mpisolo vava mandrakariva ny papasia. Tamin’ny 1933, ny fiangonana Katôlika, tamin’ny alalan’ny asan’i Kardinaly Pacelli, dia nanao konkordà tamin’i Adolph Hitler izay namela an’i Hitler haka ny fifehezana an’i Alemaina, ary araka ny fijoroana vavolombelon’i Hitler tenany, io fifanarahana (konkordà) io no nahafahan’i Hitler namaha ny raharaha Jiosy. Ny Nazia dia tafika mpisolo vavan’ny papasia nanohitra an’i Rosia tsy mino an’Andriamanitra tamin’ny Ady Lehibe Faharoa, ary amin’ny ady faharoa amin’ireo ady amin’ny alalan’ny mpisolo vava, izay tanterahina ankehitriny ao Okraina, dia tanterahin’ny tafika Nazia mpisolo vava hafa izany.

We will continue this study in the next article.

Hitohy amin’ny lahatsoratra manaraka isika hanohy izao fandinihana izao.

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

“Amin’ny alalan’ireo fahadisoana lehibe roa ireo, dia ny tsy fahafatesan’ny fanahy sy ny fahamasinan’ny Alahady, no hampidiran’i Satana ny olona eo ambanin’ny fitaka ataony. Raha ny voalohany no mametraka ny fototra iorenan’ny spiritisma, ny faharoa kosa no mamorona fatoram-piombonam-po amin’i Roma. Ny Protestanta any Etazonia no ho lohalaharana amin’ny faninjirana ny tanany hiampita ny hantsana mba hihazonana ny tanan’ny spiritisma; hihoatra ny lavaka mangitsokitsoka izy ireo mba hifampihazon-tanana amin’ny fahefana romana; ary eo ambanin’ny herin’io firaisana telo sosona io, ity firenena ity dia hanaraka ny dian’i Roma amin’ny fanitsakitsahana ny zon’ny fieritreretana.”

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

“Rehefa ny spiritisma no maka tahaka akaiky kokoa ny Kristianisma anarany fotsiny amin’izao androntsika izao, dia vao mainka lehibe kokoa ny heriny hamitaka sy hamandrika. Satana tenany mihitsy dia niova fo, araka ny filaharana maoderina ankehitriny. Hiseho amin’ny toetran’ny anjelin’ny mazava izy. Amin’ny alalan’ny fiasan’ny spiritisma no hanaovana fahagagana, hahasitrana ny marary, ary hisy zava-mahagaga maro tsy azo lavina hotanterahina. Ary satria ireo fanahy ireo dia hiaiky finoana ny Baiboly sady hampiseho fanajana ny rafitra sy andrim-piangonana, dia horaisina ho fanehoana ny herin’Andriamanitra ny asany.

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

“Ny tsipika mampiavaka ny Kristiana izay milaza ny tenany ho Kristiana sy ny tsy araka an’Andriamanitra dia zara raha mbola hita ankehitriny. Ny mambran’ny fiangonana dia tia izay tian’izao tontolo izao ary vonona hiaraka aminy, ary tapa-kevitra i Satana ny hampiray azy ho tena iray ka hanamafy ny asany amin’ny fampidirana azy rehetra ho ao anatin’ny laharan’ny fanahy ratsy. Ny Papista, izay mirehareha amin’ny fahagagana ho famantarana azo antoka ny fiangonana marina, dia ho voafitaka mora foana amin’io hery mahavita fahagagana io; ary ny Protestanta, efa nanary ny ampingan’ny fahamarinana, dia ho voafitaka koa. Ny Papista sy ny Protestanta ary ny olon’izao tontolo izao dia samy handray ny endriky ny toe-panahy araka an’Andriamanitra nefa tsy manana ny heriny, ary ho hitany ao amin’izany firaisana izany ny hetsika lehibe ho amin’ny fampiverenana izao tontolo izao sy ny fampidirana ny arivo taona nandrasana hatry ny ela.”

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

“Amin’ny alalan’ny spiritisma, Satana dia miseho ho toy ny mpanao soa ho an’ny taranak’olombelona, manasitrana ny aretin’ny olona, sady milaza fa manolotra rafitra vaovao sy ambony kokoa momba ny finoana ara-pivavahana; nefa amin’izany fotoana izany koa dia miasa amin’ny maha-mpandringana azy izy. Ny fakam-panahiny dia mitarika vahoaka maro ho amin’ny fandringanana. Ny tsy fahononan-tena dia manongana ny saina mahay mandanjalanja; ny filan’ny nofo, ny fifandirana ary ny fandatsahan-dra no manaraka. Satana dia finaritra amin’ny ady, satria izany no mampifoha ireo filana ratsy indrindra ao amin’ny fanahy, ary avy eo dia mamafa ho any amin’ny mandrakizay ireo lasibatr’izy ireo izay efa tototry ny faharatsiana sy ny ra. Tanjony ny mamporisika ny firenena hiady samy izy, satria amin’izany fomba izany no ahafahany mampivily ny sain’ny olona hiala amin’ny asan’ny fiomanana mba hahazoany mijoro amin’ny andron’Andriamanitra.”

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

“Miasa amin’ny alalan’ny singa voajanahary koa Satana mba hanangonany ny vokatra avy amin’ny fanahiny izay tsy voaomana. Efa nodinihiny ny zava-miafin’ny laboratoaran’ny zavaboary, ary ampiasainy ny heriny rehetra hifehezana ireo singa araka izay avelan’Andriamanitra azy. Raha navela hampahory an’i Joba izy, dia haingana toy inona no nandripahana ny andian’ondry sy ny andian’omby, ny mpanompo, ny trano, ny zanaka, ka nifanesy ny loza, toy ny tao anatin’ny indray mipi-maso. Andriamanitra no miaro ny voariny sy manodidina azy ireny toy ny fefy manakana ny herin’ilay mpandrava. Naneho fanamavoana ny lalàn’i Jehovah anefa izao tontolo kristianina izao; ary hataon’ny Tompo indrindra izay nambarany fa hataony—hesoriny tsy ho etỳ ambonin’ny tany ny fitahiany, ary halàny ny fiarovany amin’ireo izay mikomy manohitra ny lalàny sy ny fampianarany sady manery ny hafa hanao toy izany koa. Satana no mifehy izay rehetra tsy arovana manokana amin’Andriamanitra. Haneho fankasitrahana sy hampandroso ny sasany izy mba hampandrosoany ny teti-dratsiny manokana, ary hitondra fahoriana amin’ny hafa izy ka hitarika ny olona hino fa Andriamanitra no mampahory azy ireo.” The Great Controversy, 588, 589.