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.
Averina ara-bakiteny ao amin’ny tantaran’ny iray hetsy sy efatra amby efa-polo arivo ny fanoharana momba ireo virijina folo. Ny Habakoka toko faharoa dia manolotra ny fototry ny fanoharana rehefa mamantatra ilay fahitana izay miteny amin’ny farany.
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.
Hijanona eo amin’ny toeram-piambenako aho, ka hijoro eo ambonin’ny tilikambo fiambenana; ary hiambina aho mba hahita izay holazainy amiko sy izay havaliko raha voatsikera aho. Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava tsara eo amin’ny takela-bato izany, mba hahafahan’izay mamaky azy mihazakazaka. Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana; nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, andraso ihany; fa ho avy tokoa izy ka tsy hitaredretra. Indro, ny fanahiny izay miavonavona dia tsy mahitsy ao anatiny; fa ny marina ho velona amin’ny finoany. Habakoka 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Ireo andininy faha-roapolo amby fito ao amin’ny Daniela iraika ambin’ny folo dia mamaritra koa ny “fotoana voatendry.”
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.
Ary samy hanjakan’ireto mpanjaka roa ireto dia hirona hanao ratsy, ary handainga eo amin’ny latabatra iray ihany izy; nefa tsy hambinina izany; fa mbola ho amin’ny fotoana voatendry ihany ny farany. Daniela 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.
Ny “fahitana” izay aorina avy amin’i Roma dia ho amin’“ny fotoana voatendry,” ary ireo mpanjaka roa izay ny fony dia ny hanao ratsy sy hiteny lainga eo ambony latabatra iray dia manondro mari-pamantarana ara-paminaniana iray izay tonga alohan’ny “itenenan’ny” fahitana. Alohan’ny fotoana voatendry dia mpanjaka roa no miteny “lainga,” ary rehefa miteny ny fahitana amin’ny fotoana voatendry, dia tsy mandainga izany. Ny fotoana voatendry dia ny lalàna alahady any Etazonia, ary ny fihaonana eo ambony latabatra no manamarika ny fiandohan’ny fe-potoana ara-paminaniana iray. Ny “fahitana” dia tanteraka eo amin’ny tantara amin’ny lalàna alahady, nefa aorina mialoha ny lalàna alahady izany. Miharihary izany, satria ny mahatoky dia asaina miandry ny fahitana, ary asaina mamoaka ampahibemaso ny fahitana izy. Tsy ho nahazo namoaka azy mialoha ny fahatanterahan’ny fahitana izy ireo raha tsy mbola niorina ny fahitana.
Jeremiah represents those who “wait” for the vision:
I Jeremia dia maneho ireo izay “miandry” ny fahitana:
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.
Ry TOMPO ô, Hianao no mahalala; tsarovy aho, ary tsidiho aho, ary valio ho ahy ny amin’ireo mpanenjika ahy; aza esorina amin’ny fahari-ponao aho; fantaro fa noho ny aminao no niaretako fanaratsiana. Hita ny teninao, ka nohaniko ireny; ary ny teninao no fifaliana sy firavoravoan’ny foko; fa ny anaranao no iantsoana ahy, Ry TOMPO, Andriamanitry ny maro. Tsy niara-nipetraka tamin’ny fiangonan’ny mpaneso aho, na nifaly; nipetraka irery aho noho ny tananao; fa efa nofenoinao fahatezerana aho. Nahoana no mandrakariva ny fanaintainako, ary tsy mety sitrana ny feriko, ka mandà tsy ho sitrana? Moa Hianao va ho tonga amiko tahaka ny mpamitaka avokoa, sy tahaka ny rano izay ritra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hitsangana eo anatrehako ianao; ary raha avoakanao ny sarobidy hiala amin’ny tsinontsinona, dia ho tahaka ny vavako ianao; aoka izy ireo hiverina aminao; fa ianao kosa aza miverina aminy. Ary hataoko rindrina varahina mimanda ho an’ity firenena ity ianao; ary hiady aminao izy, nefa tsy haharesy anao; fa Izaho momba anao hamonjy anao sy hanafaka anao, hoy Jehovah. Ary hanafaka anao amin’ny tanan’ny ratsy fanahy Aho, ary hanavotra anao amin’ny tanan’ny mahatahotra. Jeremia 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.
Ny lalàna momba ny Alahady any Etazonia no toerana amaritana ny tandindon’ny hoe “mahatsiaro”. Eo no mahatonga ny Sabata, izay tsy maintsy hotsarovana mandrakariva, ho tonga olana farany fitsapana. Eo no ahatsiarovana ilay vehivavy janga avy any Tyro, izay efa hadino. Eo no ahatsiarovan’Andriamanitra ny fahotan’i Babylona ka anomezany azy fitsarana indroa heny.
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.”
Ny famantarana eny an-dalana izay itoeran’ny fitenenana dia ny lalàna momba ny Alahady any Etazonia, satria eo no “miteny” tahaka ny dragona ilay bibidia avy amin’ny tany. Eo amin’io famantarana eny an-dalana io ihany koa no “miteny” ilay ampondra ao amin’ny filaharan’ny faminanian’i Balama. Rehefa teraka Jaona Mpanao Batisa, dia “miteny” ny rainy, Zakaria, izay noferan’Andriamanitra tsy hiteny.
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.
Ary tamin’ny andro fahavalo dia tonga izy ireo hamora ny zaza; ary Zakaria no niantsoany azy, araka ny anaran-drainy. Fa ny reniny namaly ka nanao hoe: Tsia; fa Jaona no hatao anarany. Ary hoy ireo taminy: Tsy misy amin’ny havanao atao amin’izany anarana izany. Dia nanondro tamin-drainy izy ireo, hanontany izay anarana tiany homena azy. Ary nangataka takela-panoratana izy ka nanoratra hoe: Jaona no anarany. Dia gaga avokoa izy rehetra. Ary niaraka tamin’izay dia nisokatra ny vavany, ary nivaha ny lelany, ka niteny izy sady nidera an’Andriamanitra. Lioka 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.
Amin’ny lalàn’ny Alahady any Etazonia dia sitrana ny ratra mahafaty nahazo ny papa, ary izy tonga ilay fanjakana fahavalo izay avy amin’ny fito, rehefa i Etazonia, izay ny filohany Donald Trump no filoha fahavalo izay avy amin’ny fito. Amin’io fotoana io ihany koa dia asandratra ho faneva ny iray hetsy sy efatra amby efapolo arivo. Ny iray hetsy sy efatra amby efapolo arivo no fiangonana fahavalo izay avy amin’ny fito. Amin’ny lalàn’ny Alahady no anamarika ny isa valo, ary tamin’ny andro fahavalo no namorana an’i Jaona sady nitenenan’i Zakaria. Zakaria dia midika fa Andriamanitra dia “nahatsiaro.” Ny lalàn’ny Alahady no sandoka manoloana ny Sabata marina izay tokony “hotsarovana.” Amin’ny lalàn’ny Alahady no “tsaroana” ilay vehivavy janga avy any Tyro. Amin’ny lalàn’ny Alahady no “ahatsiarovan” Andriamanitra ny fahotan’i Babylona ary ampitomboiny avo roa heny ny fitsarana azy.
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.”
Jeremia dia maneho ireo izay niaritra ny fahadisoam-panantenana voalohany sy miandry ny fahitana izay mitaredretra. Izy dia maneho ireo mahatoky izay tonga vavan’Andriamanitra amin’ny fotoana voatendry, rehefa miteny ny fahitana ka tsy mandainga. Ny fahitana izay miteny amin’ny fotoana voatendry dia ialohavan’ny mpanjaka roa mifandainga eo amin’ny latabatra iray. Izany tranga izany dia mialoha ny lalàn’ny Alahady, ary noho izany dia miseho ao amin’ny tantaran’i Panium araka ny aseho ao amin’ny andininy faha-telo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, izay vanim-potoana iray ihany amin’ny fotoana anorenan’ireo “jiolahin’ny firenena” ny “fahitana.”
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.
Ary amin’izany andro izany dia maro no hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahin’ny firenenao koa hanandra-tena mba hampiorina ny fahitana; nefa ho lavo izy. Daniela 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.
Ny “mpandroba” dia i Roma, ary i Roma amin’ny andro farany dia ny Katolisisma. Ny papa no mampitoetra mafy ny fahitana, ary izany no ataony amin’ilay vanim-potoana mialoha indrindra ny lalàn’ny Alahady. Ataony izany amin’ny alalan’ny fanelanelanana ao amin’ny ady tao Panium, izay nandresen’i Trump an’i Putin. Tamin’ny taona 200 tal. J.K. no nitrangan’izany ady izany, ilay taona ihany izay nidiran’i Roma jentilisa tao amin’ny tantara ara-paminaniana. I Pompey Lehibe dia nandresy an’i Jerosalema tamin’ny taona 63 tal. J.K. Nitranga izany zava-niseho izany nandritra ny fampielezan-keviny tany Atsinanana, raha niditra an-tsehatra tamin’ny ady an-trano teo amin’ireo rahalahy Hasmoneana, Hyrcanus II sy Aristobulus II, izy. I Pompey dia niandany tamin’i Hyrcanus II, nanao fahirano an’i Jerosalema, ary tamin’ny farany dia nahazo ny tanàna rehefa afaka fahirano naharitra telo volana. Izany no nanamarika ny fiafaran’ny fahaleovantenan’i Jodia sy ny fiandohan’ny fanapahan’i Roma ny faritra, izay tatỳ aoriana dia lasa faritany teo ambanin’ny fitondrana romana.
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.
Alohan’ny lalàn’ny Alahady dia miditra an-tsehatra ao amin’ny tantara mifandray amin’ny adin’i Panium ny papa. Rehefa miditra ao amin’ny tantara ara-paminaniana izy, ny fisehoany no mampiorina ny fahitana; dia ilay fahitana izay mbola “hiteny” amin’ny “fotoana voatendry” amin’ny lalàn’ny Alahady any Etazonia. Ilay “fahitana” izay niandry ela dia ilay faminaniana tsy tanteraka izay nanamarika ny fiandohan’ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ny virijina folo. Izany koa no nanamarika ny fahatongavan’ny anjely faharoa amin’ireo anjely telo ao amin’ny Apokalypsy toko fahaefatra ambin’ny folo. Faminaniana tsy tanteraka izay nampiditra vanim-potoana fiandrasana, sy fampaherezana mba “hiandry” ny fahatanterahany, na dia niandry ela aza izany.
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.
Tao amin’ny tantara Millerita dia nifarana tamin’ny fivoriana an-toby tao Exeter, ny 12 ka hatramin’ny 17 Aogositra 1844, ny fotoana fiandrasana. Fahadisoam-panantenana nateraky ny faminaniana tsy tanteraka no nampiditra vanim-potoana fiandrasana izay nokendrena hamarana ny toetra amam-panahin’ny sokajin-virijina roa, ary narahin’ny fanazavana ny amin’ilay faminaniana izay tsy tanteraka teo aloha. Ny fanazavana tao Exeter no mamaritra ireo antsipiriany mifandray amin’ilay fahitana rehefa tanteraka izany. Ireo toetra ireo ihany koa dia hita ao amin’ny Matio toko fahenina ambin’ny folo, raha nitondra ny mpianany ho any Kaisaria Filipy Kristy. Hatreo no ho manaraka dia nampianatra mivantana ny mpianatra Kristy ny amin’izay hitranga eo amin’ny hazo fijaliana.
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.
Hatramin’izany fotoana izany no nanombohan’i Jesosy nanambara tamin’ny mpianany fa tsy maintsy hankany Jerosalema Izy ka hijaly mafy amin’ny loholona sy ny lehiben’ny mpisorona ary ny mpanora-dalàna, hovonoina, ary hatsangana amin’ny andro fahatelo. Matio 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.
Tokony homarihina fa ilay andininy vao notononina dia eo anelanelan’ny nanambaran’i Jesosy fa notarihin’ny Fanahy Masina i Petera tamin’ny fanekena an’i Jesosy ho Kristy, Zanak’Andriamanitra velona, sy ny fotoana izay nanombohan’i Kristy nampianatra azy ireo momba ny hazo fijaliana ho avy, ka nanoheran’i Petera izany hafatra izany, ary nantsoin’i Kristy hoe Satana i Petera. Ny hafatra voaseho rehefa tafapetraka ny fahitana dia miteraka sokajin’ny mpivavaka roa, izay samy asehon’i Petera avokoa.
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 dia Panium, ary samy mitondra mankany amin’ny fotoana voatendrin’ny hazo fijaliana eo amin’ny tsipik’i Kristy izy roa tonta, dia ny 22 Oktobra 1844 ao amin’ny tantaran’ny Millerita sy ny lalàna alahady amin’izao andro izao. Panium, Caesarea Philippi ary ny fivorian’ny toby tao Exeter dia mariky ny lalana ara-paminaniana iray ihany. Eo amin’io mariky ny lalana io no anorenana mafy ny fahitana amin’ny fampidirana ny papa ao anatin’ny fitantarana. Ny fanorenana mafy ny fahitana dia mialoha ny fotoana voatendry, satria Caesarea Philippi dia nialoha ny hazo fijaliana, ny fivorian’ny toby tao Exeter dia nialoha ny 22 Oktobra 1844, ary Panium tamin’ny 200 tal. J.K. dia nialoha an’i Pompey nandresy an’i Jerosalema tamin’ny 63 tal. J.K. Fotoana iray mialoha ny lalàna alahady any Etazonia no hidiran’ny papa, izay ilay vehivavy janga avy any Tyro, ampahibemaso ao amin’ny tantara ara-paminaniana. Rehefa manao izany izy dia aorina mafy ny fahitana.
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.
Ny fahitana dia miorina ao amin’ilay ady an-kosoka fahatelo ao amin’ny toko faha-iraika ambin’ny folo. Ny ady an-kosoka voalohany dia maneho an-tsary ny ady an-kosoka farany, koa hanana ireo toetra ara-paminaniana mitovy amin’ny voalohany ny ady an-kosoka farany. Ny mpanjakan’ny atsimo, izay aseho ao amin’ny anarana hoe Vladimir, izay midika hoe mpanapaka ny fiarahamonina, dia ho voafafa amin’ny alalan’ny firaisana eo amin’ny papa sy ny filohan’i Etazonia. Ny papa farany dia ho ilay fahavalo izay avy amin’ny fito, ho fahatanterahan’ny Apokalypsy faha-17, ary ny filoha farany dia ho ilay fahavalo izay avy amin’ny fito, ary ho tahaka izany koa ny fanevan’ny iray hetsy sy efatra arivo amby efatra alina.
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.
Ny fifandraisana teo amin’ny papa sy ny filoha tany am-piandohana dia “firaisana miafina”, ary ny firaisan’ny filoha fahavalo sy farany amin’ny papa dia ho “miafina” koa, fa amin’izao vanim-potoana izao dia “hadino” ara-paminaniana ilay vehivavy janga avy any Tyro. Ny firaisana teo amin’i Reagan sy Papa Joany Paoly II dia miafina, nefa tamin’izany fotoana izany ihany koa dia ny papa no tonga endrika mora fantarina indrindra teto an-tany. Ny zavatra “hadino” momba ilay vehivavy janga avy any Tyro izay mijangajanga amin’ny mpanjakan’ny tany rehetra dia toetra iray manokana amin’ny fahefan’ny papa, izay mampiditra ny fahotany rehetra ho ao anatin’ny sokajin’ny fikomiana iray. Izany toetra izany dia ny filazan’ny Fiangonana Katolika ho manana “tsy fetezan-diso.” Zava-dehibe tokoa ny hahitana izany zava-misy izany ka hofarako amin’ny toko iray avy amin’i Ranabavy White ity lahatsoratra ity. Hanohy ireo hevitra ireo isika ao amin’ny lahatsoratra manaraka, kanefa raha mamaky ity toko manaraka avy amin’ny The Great Controversy ity ianareo, dia tsarovy fa saiky ny mpikambana rehetra ao amin’ny governemantan’i Trump dia Katolika Romana, miaraka amin’ny fifangaroan’ny Pentekôtisma sy ny fitaomana tsy mitsahatra avy amin’i Franklin Graham, izay vao haingana no niantso vavaka ampahibemaso ho an’ilay antikristin’ny faminanian’ny Baiboly.
“Liberty of Conscience Threatened
“Ny Fahafahan’ny Fieritreretana Tandindonin-doza
“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!
“Ny Romanisma izao dia heverin’ny Protestanta amin’ny fankasitrahana lavitra kokoa noho ny tamin’ny taona taloha. Any amin’ireo tany izay tsy manjaka ny Katôlisisma, sady mandray làlana mampihavana ny papista mba hahazoana fitaomana, dia mihamitombo ny tsy firaharahiana ny amin’ireo foto-pampianarana izay mampisaraka ny fiangonana nohavaozina amin’ny ambaratongam-pahefana papaly; mihamiorina ny fiheverana fa, raha ny marina, tsy dia mifanohitra loatra amin’ireo hevi-dehibe mahakasika ny famonjena isika araka izay noheverina, ary fa ny fandeferana kely avy amintsika dia hitondra antsika ho amin’ny fifankahazoana tsara kokoa amin’i Roma. Nisy fotoana izay nanaovan’ny Protestanta tombambidy lehibe ny fahafahan’ny fieritreretana izay novidina tamin’ny vidiny lafo tokoa. Nampianatra ny zanany izy ireo hankahala ny poperia ary nihevitra fa ny fitadiavana firindrana amin’i Roma dia ho tsy fivadihana amin’Andriamanitra. Kanefa manao ahoana re ny fahasamihafan’ny fihetseham-po ambara ankehitriny!”
“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.
“Ny mpiaro ny papa dia manambara fa efa nohamavoina sy noharatsina laza ny fiangonana, ary mirona hanaiky izany filazana izany ny tontolo protestanta. Maro no milaza fa tsy ara-drariny ny mitsara ny fiangonana ankehitriny amin’ny alalan’ireo fahavetavetana sy hadalana izay nanamarika ny fanapahany nandritra ireo taonjaton’ny tsy fahalalana sy ny haizina. Anamarinany ny habibiana mahatsiravina nataony ho vokatry ny habibian’ny vanim-potoana izany, ary lazainy fa ny herin’ny sivilizasiona maoderina no nanova ny fihetseham-pony.”
“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?
“Efa hadinon’ireo olona ireo va ny fitakiana tsy mety diso izay nambaran’io fahefana mpiavonavona io nandritra ny valo-jato taona? Tsy hoe nafoy akory izany fitakiana izany, fa vao mainka nohamafisina tamin’ny taonjato fahasivy ambin’ny folo tamin’ny fahamafisana lehibe lavitra noho ny teo aloha. Koa satria i Roma manambara fa ny ‘fiangonana dia tsy mba diso na oviana na oviana; ary tsy ho diso mandrakizay koa izany, araka ny Soratra Masina’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ahoana no hahafahany mandà ireo foto-kevitra izay nitondra ny làlany tamin’ireo andro lasa?”
“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.
“Ny fiangonana papaly dia tsy hiala velively amin’ny fitakiany ho tsy mety diso. Izay rehetra nataony tamin’ny fanenjehany ireo mandà ny dogmany dia heveriny ho marina; ary moa tsy haveriny indray va izany asa izany raha omena azy ny fotoana? Esory ny fepetra faneriterena apetraky ny fitondram-panjakana sivily ankehitriny, ka avereno amin’ny fahefany teo aloha i Roma, dia tsy ho ela dia hiverina indray ny jadony sy ny fanenjehany.
“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.’
“Mpanao soratra iray malaza no miteny toy izao momba ny toe-tsain’ny ambaratongan’ny fitondram-piangonana papa manoloana ny fahalalahan’ny feon’ny fieritreretana, sy ny loza izay indrindra manambana an’i Etazonia noho ny fahombiazan’ny politikany: ‘Maro no mirona hanasokajy izay tahotra rehetra ny amin’ny Katolisisma romana ao Etazonia ho vokatry ny fankahalana an-jambany na fahazazana saina. Ny olona tahaka izany dia tsy mahita na inona na inona ao amin’ny toetra sy ny toe-tsain’ny Romanisma izay manohitra ny andrim-panjakana malalantsika, na koa mahita na inona na inona mampitondra hafatra mampanahy amin’ny fitomboany. Koa andeha àry isika aloha hampitaha ny sasany amin’ireo foto-kevitra fototra iorenan’ny fitondram-panjakantsika amin’ireo an’ny Fiangonana Katolika.’”
“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.’
“Ny Lalàm-panorenan’i Etazonia dia miantoka ny fahalalahan’ny fieritreretana. Tsy misy zava-tiana kokoa na iorenana lalindalina kokoa noho izany. Ny Papa Pio IX, tao amin’ny Taratasiny Enziklika tamin’ny 15 Aogositra 1854, dia nilaza hoe: ‘Ny fampianarana na fitabatabana tsy mitombina sy diso ho fiarovana ny fahalalahan’ny fieritreretana dia fahadisoana mahafaty indrindra—aretina, mihoatra noho ny rehetra, izay tokony hatahorana indrindra ao amin’ny fanjakana.’ Ilay papa ihany koa, tao amin’ny Taratasiny Enziklika tamin’ny 8 Desambra 1864, dia nanameloka tamin’ny anatema ‘ireo izay manambara ny fahalalahan’ny fieritreretana sy ny fanompoam-pivavahana ara-pinoana,’ ary koa ‘ireo rehetra izay mitana fa ny fiangonana dia tsy mahazo mampiasa hery.’”
“‘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.’…
“‘Ny toetra manokana asehon’i Roma any Etazonia dia tsy midika fiovan-po. Mandefitra izy raha tsy manan-kery. Hoy ny Eveka O’Connor: ‘Ny fahafahana ara-pivavahana dia zakaina fotsiny mandra-pahafahana mampihatra ny mifanohitra amin’izany tsy misy loza ho an’ny tontolo katolika.’ … Indray mandeha ny arsevekan’i St. Louis dia nilaza hoe: ‘Ny hevi-diso sy ny tsy finoana dia heloka; ary any amin’ny firenena kristiana, tahaka an’i Italia sy Espaina, ohatra, izay Katolika avokoa ny vahoaka rehetra, ary izay ampahany tena ilaina amin’ny lalàn’ny tany ny fivavahana katolika, dia sazina tahaka ny heloka hafa izany.’ …
“‘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.
“‘Ny kardinaly rehetra, arseveka, ary eveka ao amin’ny Fiangonana Katolika dia manao fianianam-pitokiana amin’ny papa, izay ahitana izao teny manaraka izao: “Ny heretika, ny mpisintaka, ary ny mpikomy amin’ilay tompontsika voalaza etsy ambony (ny papa), na amin’ireo mpandimby azy voalaza teo aloha, dia hohenjehiko sy hotoheriko araka izay fara-heriko.”’—Josiah Strong, Our Country, toko 5, and. 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.
Marina fa marina fa misy Kristiana tena izy ao amin’ny fiombonana Romano-Katolika. An’arivony ao amin’izany fiangonana izany no manompo an’Andriamanitra araka ny fahazavana tsara indrindra ananany. Tsy avela hanatona ny Teniny izy ireo, ka noho izany dia tsy mahatsinjo ny fahamarinana. Tsy mbola hitany velively ny fifanoherana eo amin’ny fanompoam-po avy amin’ny fo velona sy ny fandehanana amin’ny endrika sy fombafomba ivelany fotsiny. Andriamanitra dia mijery ireo fanahy ireo amin’ny fangorahana feno fitiavana sy famindram-po, satria notezaina tao anatin’ny finoana mamitaka sy tsy mahafa-po izy. Hampampiditra taratry ny fahazavana hamakivaky ny aizina mikitroka manodidina azy ireo Izy. Hasehony aminy ny fahamarinana tahaka izay ao amin’i Jesosy, ary maro no mbola hijoro miaraka amin’ny olony.
“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.
“Fa ny Romanisma amin’ny maha-rafitra azy dia tsy mifanaraka amin’ny filazantsaran’i Kristy ankehitriny, tahaka ny tsy nifanarany tamin’izany tamin’ny vanim-potoana rehetra teo aloha teo amin’ny tantarany. Ao anatin’ny haizina lehibe ny fiangonana Protestanta, raha tsy izany dia ho nahafantatra ny famantarana ny andro izy. Ny Fiangonana Romanina dia lavitra ezaka amin’ny drafiny sy ny fomba fiasany. Mampiasa ny tetika rehetra izy mba hanitarana ny heriny sy hampitombo ny fahefany ho fiomanana amin’ny ady masiaka sy hentitra hamerenany indray ny fifehezana izao tontolo izao, hananganany indray ny fanenjehana, ary hanafoanany izay rehetra nataon’ny Protestantisma. Mihazo vahana amin’ny lafiny rehetra ny Katolisisma. Jereo ny fitomboan’ny isan’ny fiangonany sy ny trano fiangonany any amin’ny tany Protestanta. Jereo ny lazan’ny kolejy sy ny seminera ananany any Amerika, izay tohanan’ny Protestanta betsaka dia betsaka. Jereo ny fitomboan’ny fombafomba ara-pivavahana any Angletera sy ny fivadihana matetika ho amin’ny laharan’ny Katolika. Ireo zavatra ireo dia tokony hamoha ny ahiahin’izay rehetra mankasitraka ny foto-kevitra madio ao amin’ny filazantsara.”
“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.
“Ny Protestanta dia nanova sy nanohana tamim-panetren-tena ny papisma; nanao marimaritra iraisana sy fanekena izy ireo, ka ny papista mihitsy aza dia talanjona mahita izany sady tsy mahatakatra izany. Manakimpy ny masony ny olona manoloana ny tena toetran’ny Romanisma sy ny loza tokony hatahorana avy amin’ny fanjakazakany. Mila hafanaina ny vahoaka mba hanohitra ny fandrosoan’ity fahavalo mampidi-doza indrindra ho an’ny fahafahana sivily sy ara-pivavahana ity.
“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.
“Maro amin’ireo Protestanta no mihevitra fa tsy manintona ny fivavahana Katolika ary fa ny fanompoam-pivavahany dia fihodinkodinana mankaleo sy tsy misy heviny amin’ny fombafomba. Diso hevitra izy ireo amin’izany. Na dia miorina amin’ny fitaka aza ny Romanisma, dia tsy fisandohana votsa sy bontolo izany. Ny fanompoam-pivavahan’ny Fiangonana Rômana dia fombafomba manaitra indrindra. Ny famirapiratany kanto sy ny fombafomba masina ataony dia mahasarika ny sain’ny olona amin’ny alalan’ny fahatsapany ka mampangina ny feon’ny saina sy ny fieritreretana. Voasarika ny maso. Fiangonana miezinezina, filaharana manetriketrika, alitara volamena, fitoerana masina voaravaka vatosoa, hosodoko voafantina, ary sary sokitra tena kanto no miantefa amin’ny fitiavana ny hatsarana. Voababo koa ny sofina. Tsy manan-tsahala ny mozika. Ny feo manankarena avy amin’ny orga lalina feo, mifangaro amin’ny hiran’ny feo maro raha miakatra manerana ny kupola avo sy ny lalantsara andry ao amin’ireo katedraly lehibe ananany, dia tsy maintsy mameno ny saina amin’ny fahatahorana sy ny fanajana.”
“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.
“Ity famirapiratana ety ivelany, ny voninahitra sy ny lanonana, izay maneso fotsiny ny fanirian’ny fanahy mararin’ny ota, dia porofon’ny fahalotoana ao anaty. Ny fivavahan’i Kristy tsy mila fisarihana toy izany mba hampanankasitrahana azy. Ao amin’ny fahazavana mamirapiratra avy eo amin’ny hazo fijaliana, ny Kristianisma marina dia miseho ho madio sy mahafinaritra tokoa ka tsy misy haingon-javatra ivelany afaka mampitombo ny tena hasarobidiny. Ny hatsaran’ny fahamasinana, dia fanahy malemy fanahy sy mangina, izay sarobidy eo anatrehan’Andriamanitra.”
“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.
“Tsy voatery ho famantarana ny fisian’ny eritreritra madio sy ambony ny famirapiratan’ny fomba fanoratra. Ny fiheverana avo momba ny kanto sy ny fahatsaran-tsiro voadio sady manify dia matetika hita ao amin’ny saina izay eto an-tany sy ara-nofo. Matetika i Satana no mampiasa izany mba hitarika ny olona hanadino ny filàn’ny fanahy, hanjavozavo amin’ny masony ny fiainana ho avy sy tsy mety maty, hiala amin’Ilay Mpanampy azy tsy manam-petra, ary hiaina ho an’ity izao tontolo izao ity ihany.”
“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.
“Ny fivavahana miorina amin’ny zavatra ivelany dia mahasarika ny fo izay tsy mbola nohavaozina. Ny haingon-danonana sy ny fombafombam-pivavahana katolika dia manana hery mamitaka sy manintona tahaka ny ody, ka maro no voafitaka amin’izany; ary tonga amin’ny fiheverana ny Fiangonana Rômana ho tena vavahadin’ny lanitra mihitsy izy ireo. Tsy misy afa-tsy ireo izay nametraka mafy ny tongony teo ambonin’ny fanorenan’ny fahamarinana, ary izay nohavaozin’ny Fanahin’Andriamanitra ny fony, no tsy azon’ny herin’ny fitaomany. An’arivony maro ireo izay tsy manana fahalalana an’i Kristy avy amin’ny fanandramana iainana no ho voatarika hanaiky ny endriky ny toe-panahy araka an’Andriamanitra nefa tsy manana ny heriny. Fivavahana tahaka izany indrindra no irin’ny vahoaka betsaka.”
“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.
“Ny fitakian’ny fiangonana ny zo hamela heloka no mitarika ny Romanista hahatsapa fa manana fahafahana hanota izy; ary ny didy momba ny fibabohana, raha tsy misy izany dia tsy omena ny famelan-kelony, dia mirona koa hanome alàlana ny ratsy. Izay mandohalika eo anatrehan’ny olona lavo ka mamoha amin’ny fibabohana ny eritreritra sy sary miafina ao am-pony, dia manambany ny maha-lehilahy azy sy manala baràka ny fironana mendrika rehetra ao amin’ny fanahiny. Amin’ny famelabelarany amin’ny mpisorona ny fahotan’ny fiainany,—olombelona mety diso, mpanota, ary matetika loatra simba noho ny divay sy ny filibana,—dia mihena ny fari-pitsipiky ny toetrany, ary vokatr’izany dia voaloto izy. Ny fiheverany an’Andriamanitra dia ahena hitovy endrika amin’ny olombelona lavo, satria ny mpisorona no mijoro ho solontenan’Andriamanitra. Io fibabohana manambany ataon’ny olona amin’ny olona io no loharano miafina izay nipoiran’ny ankamaroan’ny ratsy nandoto izao tontolo izao sy nanomana azy ho amin’ny fandringanana farany. Kanefa ho an’izay tia fanaranam-po, dia mahafinaritra kokoa ny mibaboka amin’ny olombelona tahaka azy noho ny manokatra ny fanahy amin’Andriamanitra. Mahafinaritra kokoa amin’ny toetra maha-olombelona ny manao fibebahana famaizana noho ny mandà ny ota; mora kokoa ny mampahory ny nofo amin’ny lamba fisaonana sy ny amiana ary ny gadra manakotsakotsa noho ny manombo ny filàn’ny nofo. Mavesatra ny zioga izay vonona hotondran’ny fo araka ny nofo, toy izay hiondrika eo ambanin’ny ziogan’i Kristy.”
“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.
“Misy fitoviana manaitra eo amin’ny Fiangonan’i Roma sy ny fiangonana jiosy tamin’ny fotoana nisehoan’i Kristy voalohany. Raha nohitsakitsahin’ny Jiosy mangingina ny foto-kevitra rehetra tao amin’ny lalàn’Andriamanitra, dia henjana kosa izy ireo teo ivelany tamin’ny fitandremana ny didiny, ka nanampy fitakiana sy lovantsofina izay nahatonga ny fankatoavana ho maharary sy mavesatra. Tahaka ny nilazan’ny Jiosy fa manaja ny lalàna, dia toy izany koa no ambaran’ny Romanista fa manaja ny hazo fijaliana. Asandratry ny tenany ny tandindon’ny fijalian’i Kristy, kanefa eo amin’ny fiainany dia laviny Ilay asehony.”
“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.
Mametraka hazo fijaliana eo amin’ny fiangonany sy eo amin’ny alitarany ary eo amin’ny fitafiany ny Papaista. Hita manerana ny rehetra ny mariky ny hazo fijaliana. Hajaina sy asandratra ety ivelany eny rehetra eny izany. Kanefa ny fampianaran’i Kristy dia alevina eo ambanin’ny antontan-drazana tsy misy heviny sy fanazavana diso ary fitakiana henjana. Ny tenin’ny Mpamonjy momba ireo Jiosy mpanavakavaka fatratra dia mihatra amin-kery mbola lehibe kokoa amin’ny mpitarika ny Fiangonana Katolika Romana hoe: “Mamatotra entana mavesatra sady sarotra entina izy ka mametraka izany eo an-tsoroky ny olona; nefa ny tenany aza tsy mety manetsika izany na dia amin’ny rantsan-tanany iray akory aza.” Matio 23:4. Ny fanahy manam-panahy dia tehirizina ao anatin’ny horohoro tsy miato noho ny tahotra ny fahatezeran’Andriamanitra voaheloka, raha maro amin’ireo manam-pahefana ambony ao amin’ny fiangonana kosa no miaina ao anatin’ny fandrosoana be sy ny fahafinaretana ara-nofo.
“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.
Ny fanompoam-pivavahana amin’ny sary sy ny relika, ny fiantsoana ny olo-masina, ary ny fanandratana ny papa dia tetik’i Satana hisarihana ny sain’ny olona hiala amin’Andriamanitra sy amin’ny Zanany. Mba hahatanteraka ny fandringanana azy ireo, dia mikely aina izy hampivily ny fifantohan-tsainy hiala amin’Ilay hany ahafahany mahita famonjena. Hitarika azy ireo ho amin’izay zavatra rehetra azo soloina an’Ilay efa nilaza Izy hoe: “Mankanesa atỳ amiko, ianareo rehetra izay miasa fatratra sy mavesatra entana, fa Izaho no hanome anareo fitsaharana.” Matio 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.
“Ny ezaka tsy mitsahatra ataon’i Satana dia ny mampiseho amin’ny fomba diso ny toetran’Andriamanitra, ny maha-izy ny ota, ary ny tena zava-dehibe iadian-kevitra ao amin’ilay fifanandrinana lehibe. Ny famitahany amin’ny teny mandresy lahatra dia mampihena ny adidy hankatoavana ny lalàn’Andriamanitra ary manome alalana ny olona hanota. Mandritra izany fotoana izany dia ataony mifikitra amin’ny fiheverana diso momba an’Andriamanitra izy ireo, ka mahatonga azy hijery Azy amin’ny tahotra sy fankahalana fa tsy amin’ny fitiavana. Ny habibiana izay raiki-tampisaka ao amin’ny toetrany no ampitondraina amin’ny Mpahary; izany dia aseho ao anatin’ny rafitra ara-pivavahana sy ambara amin’ny endri-pivavahana samihafa. Toy izany no anajambany ny sain’ny olona, ary azon’i Satana antoka izy ireo ho fitaovany hiady amin’Andriamanitra. Noho ny fiheverana voaolana momba ny toetran’Andriamanitra, ireo firenena jentilisa dia voatarika hino fa ilaina ny fanatitra olombelona mba hahazoana ny fankasitrahan’ny Andriamanitra; ary habibiana mahatsiravina no natao teo ambanin’ny endrika samihafan’ny fanompoan-tsampy.
“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.
“Ny Fiangonana Katolika Romana, mampiray ny endrika ara-pivavahan’ny fanompoan-tsampy sy ny Kristianisma, ary, tahaka ny fanompoan-tsampy, manolotra amin’ny fomba diso ny toetran’Andriamanitra, dia nampiasa fomba fanao tsy latsa-danja amin’ny habibiana sy mahatsiravina. Tamin’ny andron’ny fanapahan’i Roma dia nisy fitaovam-pampijaliana hanerena ny olona hanaiky ny foto-pampianarany. Nisy ny tsato-kazo fandoroana ho an’izay tsy nety nanaiky ny fitakiany. Nisy famonoana faobe tamin’ny ambaratonga izay tsy ho fantatra mihitsy raha tsy aseho amin’ny fitsarana. Ireo manam-pahefan’ny fiangonana dia nandinika, teo ambanin’i Satana tompony, mba hamorona fomba hampitondra ny fampijaliana lehibe indrindra azo atao nefa tsy hamono avy hatrany ilay niharam-boina. Tamin’ny toe-javatra maro dia naverimberina hatrany amin’ny faran’izay zakain’ny olombelona izany dingana avy amin’ny afobe izany, mandra-pahafoizan’ny nofo ny tolona, ka noraisin’ilay nijaly ho fanafahana mamy ny fahafatesana.
“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.
Toy izany no nanjo ireo mpanohitra an’i Roma. Ho an’ireo mpifikitra taminy kosa dia nananany ny famaizana amin’ny karavasy, ny hanoanana mandreraka, ary ny fampijalian-tena ara-nofo amin’ny endrika rehetra azo saintsainina sy maharary fo. Mba hahazoana ny fankasitrahan’ny Lanitra, dia nandika ny lalàn’Andriamanitra ireo mpibebaka tamin’ny fandikany ny lalàn’ny zavaboary. Nampianarina izy ireo hanapaka ny fatorana izay naorin’Andriamanitra ho fitahiana sy ho fifaliana amin’ny fivahinianan’ny olona etỳ an-tany. Ny fasana dia mitahiry an-tapitrisany ireo niharam-boina izay nandany ny androm-piainany tamin’ny ezaka foana mba handresena ny firaiketam-pony voajanahary, mba haneriterena, satria heverina ho manafintohina an’Andriamanitra, ny eritreritra sy ny fihetseham-po rehetra maneho fangorahana amin’ny namany.
“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.
“Raha maniry hahatakatra ny habibiana voafaritra tsara an’i Satana isika, izay naseho nandritra ny an-jatony taona, tsy teo amin’ireo izay tsy mbola nandre an’Andriamanitra, fa tao amin’ny tena ivon-toerana sy nanerana ny velaran’ny Tontolo Kristiana mihitsy, dia tsy mila afa-tsy mijery ny tantaran’ny Romanisma isika. Amin’ny alalan’ity rafitra goavana enti-mamitaka ity no anatanterahan’ny andrianan’ny ratsy ny fikasany, dia ny hitondra tsy voninahitra ho an’Andriamanitra sy fahoriana ho an’ny olombelona. Ary rehefa hitantsika ny fahombiazan’ny fanafenany ny tenany sy ny fanatontosany ny asany amin’ny alalan’ireo mpitarika ao amin’ny fiangonana, dia ho azontsika tsara kokoa ny antony anananany fankahalana lehibe tokoa ny Baiboly. Raha vakina io Boky io, dia haseho ny famindram-po sy ny fitiavan’Andriamanitra; ho hita fa tsy mametraka na iray aza amin’ireo enta-mavesatra mavesatra ireo amin’ny olona Izy. Ny hany takiny dia fo torotoro sy manenina, fanahy manetry tena sy mankatò.
“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.
“Tsy manome ohatra eo amin’ny fiainany Kristy mba hihibohan’ny lehilahy sy ny vehivavy any an-tranon-drelijiozy mba ho tonga mendrika ny lanitra. Tsy mba nampianatra velively Izy fa tsy maintsy potehina ny fitiavana sy ny fangorahana. Feno fihoaran’ny fitiavana ny fon’ny Mpamonjy. Arakaraka ny anatonan’ny olona ny fahatanterahana ara-pitondrantena no maha-maranitra kokoa ny fahatsapany, no maha-mandaitra kokoa ny fahitany ny ota, ary no maha-lalina kokoa ny fangorahany ny ory. Milaza ny papa fa izy no solontenan’i Kristy; nefa ahoana no ampitahàna ny toetrany amin’ny an’ny Mpamonjy antsika? Moa va Kristy mba fantatra ho nanolotra olona ho any am-ponja na ho amin’ny fampijaliana, satria tsy nanome voninahitra Azy ho Mpanjakan’ny lanitra izy ireo? Moa va re ny feony nanameloka ho faty ireo izay tsy nandray Azy? Raha nohamavoin’ny mponina tao amin’ny tanàna samaritanina iray Izy, dia feno fahatezerana ny apostoly Jaona ka nanontany hoe: ‘Tompo ô, tianao va raha didintsika hidina avy any an-danitra ny afo ka handevona azy, tahaka ny nataon’i Elia?’ Nijery ny mpianany tamim-pangorahana Jesosy ka nananatra ny fanahiny masiaka hoe: ‘Fa ny Zanak’olona tsy tonga hamono ny ain’ny olona, fa hamonjy azy.’ Lioka 9:54, 56. Tena hafa tokoa amin’ny fanahy nasehon’i Kristy ny an’izay milaza ho solontenany.”
“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.
“Ny Fiangonana Rômana ankehitriny dia mampiseho endrika tsara eo anatrehan’izao tontolo izao, ka saronany amin’ny fialan-tsiny ny tantarany feno habibiana mahatsiravina. Nitafy fitafiana mitovy amin’i Kristy izy; nefa tsy niova. Ny foto-kevitra rehetra momba ny fahefana papaly izay nisy tamin’ny taona lasa dia mbola misy ankehitriny. Ny fampianarana noforonina tamin’ireo vanim-potoana maizina indrindra dia mbola tazonina hatrany. Aoka tsy hisy hamitaka ny tenany. Ilay fahefana papaly izay vonona hajain’ny Protestanta ankehitriny dia izy ihany no nifehy izao tontolo izao tamin’ny andron’ny Fanavaozana, raha nijoro ny olon’Andriamanitra, na dia tandindonin-doza ny ainy aza, mba hampiharihary ny helony. Izy dia mbola manana ilay avonavona sy fireharehana mihoapampana izay nanjakazaka tamin’ny mpanjaka sy ireo andriana, ary nitaky ny zo manokan’Andriamanitra. Ny fanahiny dia tsy latsa-danja amin’ny habibiana sy ny fitondrana jadona ankehitriny noho ny tamin’ny nanorotoroany ny fahafahan’olombelona sy namonoany ny olo-masin’ny Avo Indrindra.”
“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?
“Ny fahefan’ny papa dia izay indrindra nolazain’ny faminaniana fa ho izy, dia ny fivadiham-pinoana amin’ny andro farany. 2 Tesaloniana 2:3, 4. Anisan’ny politikany ny mitafy ny toetra izay hahatanteraka indrindra ny tanjony; nefa ao ambanin’ny endrika miovaovan’ny tana dia afeniny ny poizin’ny menarana izay tsy miova. ‘Tsy tokony hotanana amin’ny mpivadi-pinoana, na amin’izay olona ahiahiana ho manana hevi-diso, ny finoana nomena azy’ (Lenfant, boky 1, pejy 516), hoy izy manambara. Moa ve io fahefana io, izay voasoratra amin’ny ran’ny olo-masina nandritra ny arivo taona ny tantarany, ekena ankehitriny ho anisan’ny fiangonan’i Kristy?”
“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.
Tsy tsy amin’antony akory no namoahana ny filazana tany amin’ireo firenena protestanta fa tsy dia lavitra loatra amin’ny protestantisma intsony ny katolisisma tahaka ny tamin’ny andro taloha. Nisy fiovana; nefa tsy ao amin’ny fahefan’ny papa izany fiovana izany. Marina tokoa fa mitovy amin’ny ampahany betsaka amin’ny protestantisma misy ankehitriny ny katolisisma, satria efa niharatsy fatratra ny protestantisma hatramin’ny andron’ireo Mpanavao.
“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.
“Araka ny nitadiavan’ny fiangonana protestanta ny fankasitrahan’izao tontolo izao, dia ny fitiavana sandoka no nanajamba ny masony. Tsy hitany anefa fa heverina ho marina ny hinoana tsara momba izay ratsy rehetra, ary vokatr’izany tsy azo ihodivirana dia hiafara amin’ny finoana ratsy momba izay tsara rehetra izy. Raha tokony hijoro hiaro ny finoana izay efa natolotra indray mandeha monja ho an’ny olona masina izy, dia izao kosa, toy ny hoe, mifona amin’i Roma noho ny fiheviny azy tamin’ny fomba tsy am-pitiavana, ka mangataka famelan-keloka noho ny fahamafisam-pijoroany.”
“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.
“Olona maro be, na dia avy amin’ireo aza izay tsy mankasitraka ny Romanisma, no zara raha mahatsapa ny loza avy amin’ny heriny sy ny fiantraikany. Maro no milaza fa ny haizina ara-tsaina sy ara-pitondrantena nanjaka nandritra ny Moyen Âge no nampiroborobo ny fielezan’ny foto-pampianarany, ny finoanoam-poanany, ary ny fampahoriany, ary fa ny fandrosoan’ny faharanitan-tsaina amin’izao andro maoderina izao, ny fielezan’ny fahalalana amin’ny ankapobeny, ary ny fitomboan’ny fahalalahana amin’ny raharaham-pivavahana dia manakana ny fiverenan’ny tsy fandeferana sy ny fanjakazakana jadona. Ny fiheverana fotsiny aza fa hisy toe-javatra toy izany indray amin’izao vanim-potoana mazava izao dia ataon’ny olona ho fihomehezana. Marina tokoa fa fahazavana lehibe—ara-tsaina, ara-pitondrantena ary ara-pivavahana—no mamirapiratra amin’ity taranaka ity. Ao amin’ireo pejy misokatra amin’ny Tenin’Andriamanitra Masina, dia natselatra tamin’izao tontolo izao ny fahazavana avy any an-danitra. Kanefa tokony hotsarovana fa arakaraka ny haben’ny fahazavana omena no maha-lehibe kokoa ny haizin’ireo izay manodinkodina sy mandà izany.
“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.
“Ny fandalinana ny Baiboly atao amim-bavaka dia hampiseho amin’ny Protestanta ny tena toetran’ny fahefana papaly ka hampahita azy ho zava-maharikoriko sy hialany; nefa maro no hendry loatra araka ny fireharehany ka mahatsapa fa tsy mila mitady an’Andriamanitra amin’ny fanetren-tena izy mba hotarihina ho amin’ny fahamarinana. Na dia mirehareha amin’ny fahazavany aza izy, dia tsy mahalala na ny Soratra Masina na ny herin’Andriamanitra. Tsy maintsy manana fomba hampanginana ny feon’ny fieritreretany izy, ka izay tsy dia ara-panahy indrindra sy mampietry tena indrindra no tadiaviny. Ny iriny dia fomba hanadinoana an’Andriamanitra izay miseho ho toy ny fomba hahatsiarovana Azy. Ny fahefana papaly dia mifanaraka tsara amin’ny fanatanterahana izay ilain’ireo rehetra ireo. Efa voaomana ho an’olombelona sokajy roa izy, izay saika mandrakotra izao tontolo izao manontolo—ireo izay te hovonjena noho ny fahamendrehany, ary ireo izay te hovonjena ao anatin’ny fahotany. Eto no zava-miafin’ny heriny.”
“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.
“Efa naseho fa ny andron’ny haizina ara-tsaina lehibe dia mahasoa ny fahombiazan’ny fahefana papaly. Mbola haseho koa fa ny andron’ny fahazavana ara-tsaina lehibe dia mahasoa tahaka izany koa ny fahombiazany. Tamin’ny andro lasa, raha tsy nanana ny tenin’Andriamanitra ny olona ary tsy nanana ny fahalalana ny fahamarinana, dia voasarona ny masony, ary an’arivony no voafandrika, satria tsy nahita ny harato voavelatra ho eo an-tongony. Amin’ity taranaka ity dia maro no jembin’ny famirapiratan’ny vinavina maha-olombelona, dia ny ‘siansa antsoina lainga hoe siansa;’ ka tsy mahatsinjo ny harato izy, ary miditra ao anatiny mora foana tahaka ny olona voasarom-bava. Nokasain’Andriamanitra hotanana ho fanomezana avy amin’ny Mpamorona azy ny herin-tsain’ny olona ary hampiasaina amin’ny fanompoana ny fahamarinana sy ny fahitsiana; nefa rehefa kolokoloina ny fiavonavonana sy ny fanirian-daza, ary asandratry ny olona ho ambonin’ny tenin’Andriamanitra ny teoria foroniny, dia mahavita ratsy lehibe lavitra noho ny tsi-fahalalana ny faharanitan-tsaina. Koa ny siansa sandoka amin’izao andro izao, izay mandrava ny finoana ny Baiboly, dia ho hita fa mahomby tahaka izany koa amin’ny fanomanana ny lalana ho amin’ny fanekena ny fahefana papaly, miaraka amin’ireo endriny mahafinaritra, tahaka ny nataon’ny fihazonana ny fahalalana tsy ho azon’ny olona tamin’ny fanokafana ny lalana ho amin’ny fanandratana azy nandritra ny Andro Maizina.”
“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.
“Ao amin’ireo hetsika miseho ankehitriny any Etazonia mba hahazoana ho an’ny andrim-panjakana sy ny fomba amam-panaon’ny fiangonana ny fanohanan’ny fanjakana, ny Protestanta dia manaraka ny dian’ny papista. Eny, mihoatra noho izany aza, sokafany ny varavarana ho an’ny fahefana papaly mba hahazoany indray ao amin’i Amerika protestanta ilay fiandrianana ambony izay very taminy tany amin’ny Tontolo Taloha. Ary izay manome lanja lehibe kokoa an’io hetsika io dia ny zava-misy fa ny tanjona lehibe kendrena dia ny fampiharana an-tery ny fitandremana ny Alahady—fomba iray izay niandoha tamin’i Roma, sady lazainy ho mariky ny fahefany. Ny fanahin’ny fahefana papaly—dia ny fanahin’ny fanarahana ny fomba amam-panaon’izao tontolo izao sy ny fanomezam-boninahitra ny lovan-tsofin’olombelona mihoatra noho ny didin’Andriamanitra—no mameno ny fiangonana protestanta sy mitarika azy hanao ilay asa fanandratana ny Alahady izay efa nataon’ny fahefana papaly talohany.”
“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.
“Raha tian’ny mpamaky ho fantany ny hery hampiasaina amin’ilay fifanandrinana ho avy tsy ho ela, dia tsy maintsy arahin’ny masony fotsiny ny tantaran’ireo fomba nampiasain’i Roma ho amin’io tanjona io ihany tamin’ny andro lasa. Raha tiany ho fantatra ny fomba hitondran’ny papista sy ny Protestanta, rehefa miray, amin’ireo izay mandà ny foto-pinoany, dia aoka ho hitany ny toe-panahy nasehon’i Roma tamin’ny Sabata sy tamin’ireo mpiaro azy.
“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.
“Ny didy navoakan’ny mpanjaka, ny konsily ankapobeny, ary ny fitsipika napetraky ny fiangonana notohanan’ny fahefana ara-nofo no dingana nahazoan’ilay fetin’ny mpanompo sampy ny toeram-boninahiny teo amin’ny tontolo kristiana. Ny fepetra ampahibemaso voalohany nanery ny fitandremana ny Alahady dia ny lalàna navoakan’i Constantin. (A.D. 321) Io didy io dia nitaky ny mba hialan-tsasatra ny mponina an-tanàn-dehibe amin’ “ilay andro hajaina amin’ny masoandro,” nefa namela ny mponina ambanivohitra hanohy ny asany amin’ny fambolena. Na dia lalàna jentilisa tokoa aza izy raha ny marina, dia nampiharina tamin-kery izany taorian’ny faneken’ny amperora ny Kristianisma amin’ny endriny ivelany fotsiny.”
“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.
“Noho ny didin’ny mpanjaka tsy nahavita nisolo ampy ny fahefan’Andriamanitra, dia i Eusebius, eveka iray izay nitady ny fankasitrahan’ny andriana, sady sakaiza akaiky sy mpisolelaka an’i Constantin, no nampandroso ny filazana fa nafindran’i Kristy ho amin’ny Alahady ny Sabata. Tsy nisy na dia porofo tokana avy amin’ny Soratra Masina aza naseho hanamarinana izany foto-pampianarana vaovao izany. I Eusebius tenany aza, tsy nahy, no manaiky ny maha-lainga azy ka manondro ireo tena tompon’antoka tamin’ny fanovana. “Ny zavatra rehetra,” hoy izy, “izay tokony hatao tamin’ny Sabata, ireo no nafindranay ho amin’ny Andron’ny Tompo.”—Robert Cox, Sabbath Laws and Sabbath Duties, pejy 538. Kanefa ny fanaporofoana ny amin’ny Alahady, na dia tsy nisy fotony aza, dia nahasahy kokoa ny olona hanitsakitsaka ny Sabatan’ny Tompo. Izay rehetra naniry homem-boninahitra eo amin’izao tontolo izao dia nanaiky ny fety nalaza teo amin’ny besinimaro.
“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.
Raha tafapetraka mafy ny fahefan’ny papa, dia notohizana ny asa fanandratana ny Alahady. Nandritra ny fotoana iray dia mbola nirotsaka tamin’ny asa fambolena ny olona rehefa tsy nanatrika fivavahana, ary ny andro fahafito dia mbola noheverina ho Sabata ihany. Kanefa tsikelikely dia nisy fiovana nampiharina. Norarana ireo izay nitana andraikitra masina tsy hitsara amin’izay ady na raharaha sivily amin’ny Alahady. Tsy ela taorian’izany, ny olona rehetra, na inona na inona sarangany, dia nodidiana hifady ny asa andavanandro, ka onitra no saziny ho an’ny olona afaka, ary kapoka ho an’ny mpanompo. Tatỳ aoriana dia navoaka ny didy fa ny manan-karena dia hosazina amin’ny famoizana ny antsasaky ny fananany; ary farany, raha mbola miziriziry ihany izy, dia hatao andevo. Ny saranga ambany kosa dia hiharan’ny sesitany mandrakizay.
“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.
“Nantsoina hanampy koa ny fahagagana. Anisan’ny zava-mahagaga hafa no nitatitra fa nisy mpamboly iray, izay saika handeha hiasa tany ka handrotsaka angady ny sahany tamin’ny Alahady, nanadio ny angadiny tamin’ny vy iray; ary ilay vy dia niraikitra mafy tamin’ny tanany, ka nandritra ny roa taona dia nentiny niaraka taminy izany, ‘ho amin’ny fanaintainana sy henatra lehibe indrindra taminy.’—Francis West, Historical and Practical Discourse on the Lord’s Day, pejy 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.
“Tatỳ aoriana, dia nanome toromarika ny papa mba hananaran’ny pretran’ny paroasy ireo mpandika ny Alahady sy hamporisika azy ireo hankany am-piangonana ka hanao ny vavaka ataony, fandrao hitondra loza lehibe amin’ny tenany sy ny mpiara-monina aminy izy. Nisy konsily ara-piangonana nametraka ity hevitra ity, izay efa nampiasaina patrana tokoa, na dia tamin’ny Protestanta aza, fa satria nisy olona voan’ny tselatra raha mbola niasa tamin’ny Alahady, dia tsy maintsy io no Sabata. ‘Mazava,’ hoy ireo eveka ambony, ‘fa lehibe indrindra ny tsy fankasitrahan’Andriamanitra noho ny fanaovany tsinontsinona ity andro ity.’ Avy eo dia nisy antso natao mba ny pretra sy ny mpitandrina, ny mpanjaka sy ny andriana, ary ny vahoaka mahatoky rehetra, ‘hampiasa ny ezaka sy ny fitandremana fara tampony mba hampodiana indray amin’ny voninahiny io andro io, ary, ho voninahitry ny Kristianisma, hotandremana amin’ny fahatahoram-pivavahana bebe kokoa amin’ny andro ho avy.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, pejy 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.)
Noho ny didim-panjakana navoakan’ny konsily tsy nahatanteraka ny tanjona, dia nangatahana ny manam-pahefana ara-panjakana hamoaka didy izay hampiditra tahotra ao am-pon’ny vahoaka sy hanery azy ireo hifady asa amin’ny Alahady. Tamin’ny sinoda iray natao tany Roma, dia nohamafisina indray tamin-kery sy tamin’ny fahamatorana lehibe kokoa ny fanapahan-kevitra rehetra teo aloha. Nampidirina tao amin’ny lalàna ara-piangonana koa izany, ary nampiharina tamin’ny alalan’ny manam-pahefana sivily nanerana saiky ny tany kristianina rehetra. (Jereo Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)
“Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.
“Nefa ny tsy fisian’ny fahefana ara-tSoratra Masina manohana ny fitandremana ny Alahady dia niteraka fahasahiranana tsy kely akory. Nametra-panontaniana ny vahoaka ny amin’ny zon’ny mpampianatra azy ireo hanilika ny fanambarana mazavan’i Jehovah hoe: ‘Ny andro fahafito no Sabatan’i Jehovah Andriamanitrao,’ mba hanomezam-boninahitra ny andron’ny masoandro. Mba hanonerana ny tsy fisian’ny porofo ara-Baiboly, dia nilaina ny fepetra hafa. Nisy mpiaro mafana fo ny Alahady iray, izay tany amin’ny faramparan’ny taonjato faharoa ambin’ny folo no nitsidika ny fiangonan’i Angletera, saingy notoherin’ireo vavolombelona mahatoky ho an’ny fahamarinana izy; ary satria tsy nahavokatra ny ezaka nataony, dia nandao ny tany izy nandritra ny fotoana kelikely sady nitady fomba hampiharana ny fampianarany. Rehefa niverina izy, dia voafenon-javatra ilay tsy ampy, ary tamin’ny asany taorian’izany dia nahita fahombiazana bebe kokoa izy. Nitondra horonam-boky niaraka taminy izy, izay nilaza ho avy avy amin’Andriamanitra Tenany, ka nahitana ilay didy nilaina momba ny fitandremana ny Alahady, miaraka amin’ny fandrahonana mahatsiravina mba hampitahorana izay tsy mankatò. Io antontan-taratasy sarobidy io—hosoka ratsy tahaka ilay andrim-panjakana notohanany—dia voalaza fa latsaka avy any an-danitra ary hita tao Jerosalema, teo ambonin’ny alitaran’i Masindahy Simeona, tao Golgota. Kanefa, raha ny marina, ny lapan’ny papa tany Roma no loharano niavian’izany. Ny hosoka sy ny taratasy sandoka natao hampandrosoana ny fahefana sy ny fanambinian’ny fiangonana dia noheverin’ny ambaratongam-pitondrana papaly ho ara-dalàna tamin’ny vanim-potoana rehetra.”
“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.)
“Noraràn’ilay horonam-boky ny asa hatramin’ny ora fahasivy, amin’ny telo ora tolakandro amin’ny Asabotsy, ka mandra-piposaky ny masoandro amin’ny Alatsinainy; ary nambara fa nohamafisin’ny fahagagana maro ny fahefany. Voalaza fa izay olona niasa mihoatra ny ora voatendry dia voan’ny fahalemen’ny vatana. Nisy mpanodina varimbazaha iray izay nanandrana hanoto ny voany, ka nahita, tsy lafarina, fa riakan-dra no nivoaka; ary nijanona tsy nihetsika ny kodiaran’ny fikosoham-bary, na dia mafy aza ny fikorianan’ny rano. Nisy vehivavy iray izay nametraka koba tao anaty lafaoro ka nahita azy mbola manta rehefa navoakany, na dia tena nafana aza ny lafaoro. Ny iray hafa, izay nanomana koba ho atao mofo tamin’ny ora fahasivy, nefa nanapa-kevitra ny hametraka azy io anilany mandra-pahatongan’ny Alatsinainy, dia nahita, ny ampitso, fa efa natao mofo sy voaendy izany tamin’ny herin’Andriamanitra. Nisy lehilahy iray izay nanendy mofo taorian’ny ora fahasivy tamin’ny Asabotsy ka nahita, nony novakiny ny ampitso maraina, fa nisy ra nivoaka avy tao. Tamin’ny alalan’ny famoronana tsy misy heviny sy finoanoam-poana tahaka izany no niezahan’ireo mpiaro ny Alahady hampiorina ny fahamasinany. (Jereo Roger de Hoveden, Annals, boky faha-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.
Tany Écosse, tahaka ny tany Angletera, dia niorina ny fanajana bebe kokoa ny Alahady tamin’ny fampiraisana taminy ampahany iray amin’ilay Sabata fahiny. Nefa tsy nitovy ny fotoana izay notakina hotandremana ho masina. Didy iray navoakan’ny mpanjakan’i Écosse no nanambara fa “ny Asabotsy manomboka amin’ny roa ambin’ny folo antoandro dia tokony hoheverina ho masina,” ary tsy misy olona, manomboka amin’izany fotoana izany ka hatramin’ny Alatsinainy maraina, tokony hirotsaka amin’ny raharaham-piainana eto an-tany.—Morer, pejy 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.
“Kanefa na dia teo aza ny ezaka rehetra natao hampiorina ny fahamasinan’ny Alahady, dia niaiky ampahibemaso ny papaista ihany fa avy amin’Andriamanitra ny fahefan’ny Sabata, ary avy amin’olombelona ny niavian’ilay rafitra izay nisolo azy. Tamin’ny taonjato fahenina ambin’ny folo dia nanambara mazava tsara ny konsily papa iray hoe: ‘Aoka ny Kristianina rehetra hahatsiaro fa ny andro fahafito dia nohamasin’Andriamanitra, ary nekena sy notandremana, tsy ny Jiosy ihany, fa izay rehetra milaza ho manompo an’Andriamanitra koa; na dia novaintsika Kristianina ho Andron’ny Tompo aza ny Sabatan’izy ireo.’—Ibid., pejy 281, 282. Ireo izay nanova tamin-kafetsena ny lalàn’Andriamanitra dia tsy tsy nahalala ny toetran’ny asany. Niniana nataony ny nametraka ny tenany ho ambonin’Andriamanitra.”
“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.
“Ohatra manaitra iray momba ny politikam-pitondran’i Roma manoloana ireo izay tsy mitovy hevitra aminy no naseho tamin’ilay fanenjehana naharitra sy nandatsa-drà natao tamin’ny Waldenses, izay ny sasany tamin’izy ireo dia mpitandrina ny Sabata. Ny hafa koa dia niaritra tamin’ny fomba mitovy noho ny fahatokiany tamin’ny didy fahefatra. Ny tantaran’ny fiangonana tany Etiopia sy Abyssinia dia manan-danja manokana. Tao anatin’ny haizin’ny Vanim-potoana Maizina, ny Kristiana tao Afrika Afovoany dia tsy hitan’izao tontolo izao intsony sady hadinony, ary nandritra ny taonjato maro dia nankafy fahafahana izy ireo tamin’ny fanatanterahana ny finoany. Kanjo nony farany dia fantatr’i Roma ny fisian’izy ireo, ary tsy ela dia voafitaky ny emperoran’i Abyssinia hanaiky ny papa ho solontenam-boninahitr’i Kristy. Nisy fanekena hafa koa nanaraka izany.
“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.
Namoaka didy mandrara ny fitandremana ny Sabata, ary nasiana sazy henjana indrindra ho an’izay mandika izany. (Jereo Michael Geddes, Church History of Ethiopia, pejy 311, 312.) Kanefa tsy ela dia tonga zioga nampahory mafy loatra ny jadona papaly, ka tapa-kevitra ny Abyssiniana hanapaka izany hiala amin’ny vozony. Taorian’ny tolona mahatsiravina dia noroahina hiala tao amin’ny fanjakany ny Romanista, ary naverina indray ny finoana fahiny. Faly tamin’ny fahafahany ny fiangonana, ary tsy mba nanadino na oviana na oviana ny lesona nianarany momba ny fitaka sy ny hafanam-po tafahoatra ary ny fahefana tsy refesi-mandidin’i Roma. Tao anatin’ny fanjakany mitokana dia afa-po izy ireo ny hijanona, tsy fantatry ny sisa amin’ny tontolo kristiana.
“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.
“Ny fiangonana tany Afrika dia nitandrina ny Sabata tahaka ny nitandreman’ny fiangonana papaly azy talohan’ny fihemorany tanteraka. Na dia nitandrina ny andro fahafito aza izy noho ny fankatoavana ny didin’Andriamanitra, dia nifady asa tamin’ny Alahady kosa izy araka ny fanaon’ny fiangonana. Rehefa azony ny fahefana fara tampony, dia nanitsakitsaka ny Sabatan’Andriamanitra i Roma mba hanandratany ny azy; kanefa ny fiangonana tany Afrika, izay niafina nandritra ny efa ho arivo taona, dia tsy mba nandray anjara tamin’izany fihemorana izany. Rehefa nampidirina teo ambanin’ny fanapahan’i Roma izy, dia noterena hametraka anilany ny tena Sabata sy hanandratra ny sandoka; nefa vao nahazo indray ny fahaleovantenany izy, dia niverina tamin’ny fankatoavana ny didy fahefatra.
“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.
“Ireo firaketana ny lasa ireo dia mampiseho mazava ny fankahalan’i Roma ny Sabata marina sy ireo mpiaro azy, ary ny fomba ampiasainy hanomezam-boninahitra ilay andrim-panjakana noforoniny. Ny tenin’Andriamanitra dia mampianatra fa haverina indray ireo toe-javatra ireo rehefa hiray ny Katolika romana sy ny Protestanta ho fampisandratana ny Alahady.
“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.
“Ny faminanian’ny Apokalypsy 13 dia manambara fa ny fahefana asehon’ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry dia hampanao ‘ny tany sy izay monina eo aminy’ hiankohoka amin’ny fahefan’ny papa—izay aseho eo amin’ny tandindona amin’ilay bibidia ‘mitovy amin’ny leoparda.’ Ilay bibidia manana tandroka roa koa dia hiteny ‘amin’izay monina etỳ ambonin’ny tany, mba hanaovany sarin’ilay bibidia;’ ary koa, hampandidy ny olona rehetra izy, ‘na kely na lehibe, na manankarena na mahantra, na afaka na andevo,’ handray ny mariky ny bibidia. Apokalypsy 13:11–16. Efa naseho fa i Etazonia no fahefana asehon’ilay bibidia manana tandroka tahaka ny an’ny zanak’ondry, ary ho tanteraka io faminaniana io rehefa hampihatra ny fitandremana ny Alahady i Etazonia, izay lazain’i Roma ho fanekena manokana ny fahefany ambony. Nefa amin’izao fanomezam-boninahitra ny fahefan’ny papa izao dia tsy i Etazonia irery no hanao izany. Ny herin’i Roma any amin’ireo firenena izay nanaiky ny fanapahany fahiny dia mbola lavitra ny ho levona. Ary ny faminaniana dia milaza mialoha ny hamerenana ny heriny. ‘Ary hitako ny iray tamin’ny lohany, toa voakapa ho faty; nefa sitrana ny ratra nahafaty azy: ary talanjona nanaraka ilay bibidia izao tontolo izao rehetra izao.’ Andininy 3. Ny fampiharana ilay ratra mahafaty dia manondro ny fianjeran’ny fahefan’ny papa tamin’ny 1798. Taorian’izany, hoy ny mpaminany, dia ‘sitrana ny ratra nahafaty azy: ary talanjona nanaraka ilay bibidia izao tontolo izao rehetra izao.’ Milaza mazava i Paoly fa haharitra mandra-pahatongan’ny fiavian’i Kristy fanindroany ilay ‘olona ota.’ 2 Tesaloniana 2:3–8. Hatrany amin’ny faran’ny andro indrindra dia mbola hanohy ny asan’ny famitahana izy. Ary ny mpanoratra ny Apokalypsy koa dia manambara, mbola manondro ny fahefan’ny papa ihany hoe: ‘Ary hiankohoka aminy izay rehetra monina ambonin’ny tany, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainana ny anarany.’ Apokalypsy 13:8. Na amin’ny Tontolo Taloha na amin’ny Tontolo Vaovao, ny fahefan’ny papa dia hahazo fanomezam-boninahitra amin’ny alalan’ny haja omena ny andrim-panjakan’ny Alahady, izay miorina amin’ny fahefan’ny Fiangonana Romana irery ihany.”
“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.
“Hatramin’ny tapaky ny taonjato fahasivy ambin’ny folo, ireo mpianatra ny faminaniana tany Etazonia dia efa naneho izao fanambarana izao tamin’izao tontolo izao. Ao amin’ireo toe-javatra miseho ankehitriny dia hita ny fandrosoana haingana mankany amin’ny fahatanterahan’izany faminaniana izany. Amin’ireo mpampianatra Protestanta dia misy ihany koa izany fitakiana fahefana avy amin’Andriamanitra izany ho amin’ny fitandremana ny Alahady, ary misy ihany koa ny tsy fahampian’ny porofo ara-baiboly, tahaka ny tamin’ireo mpitarika papaly izay namorona fahagagana mba hanoloana ny toeran’ny didy avy amin’Andriamanitra. Ny filazana fa ny fitsaran’Andriamanitra dia mihatra amin’ny olona noho ny fandikany ny sabatan’ny Alahady dia haverina indray; efa manomboka ampirisihina sahady izany. Ary ny hetsika iray hanerena ny fitandremana ny Alahady dia mihamahazo vahana haingana.”
“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?
“Mahagaga sa iyang kaligdong ug pagkamalimbungon ang Simbahang Romano. Makabasa siya sa umalabot. Nagpaabot siya sa iyang panahon, sa pagkakita nga ang mga simbahang Protestante naghatag kaniya ug pagtahud pinaagi sa ilang pagdawat sa mini nga adlawng igpapahulay ug nga sila nangandam sa pagpatuman niini pinaagi gayod sa mga paagi nga gigamit usab niya sa nangaging mga adlaw. Kadtong mosalikway sa kahayag sa kamatuoran mangita sa gihapon sa tabang niining gahom nga nag-angkon sa kaugalingon nga dili masayop aron ipataas ang usa ka tulomanon nga naggikan kaniya. Dili lisod tag-anon kon unsa ka andam siya sa pagtabang sa mga Protestante niining buluhatona. Kinsa ba ang mas nakasabut kay sa mga pangulong papaonon kon sa unsang paagi pagaatubangon kadtong mga masupilon sa simbahan?”
“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.
Ny Eglizy Katolika Romana, miaraka amin’ny sampana sy fielezany rehetra maneran-tany, dia mandrafitra fikambanana goavana iray eo ambany fifehezana, sady natao hanompo ny tombontsoan’ny Seza papaly. Ireo mpikambana an-tapitrisany ao aminy, any amin’ny firenena rehetra ambonin’ny tany, dia ampianarina hihevitra ny tenany ho voafatotry ny fankatoavana ny papa. Na inona na inona zom-pireneny na ny governemantany, dia tokony hihevitra ny fahefan’ny eglizy ho ambonin’ny fahefana hafa rehetra izy. Na dia mety hanao fianianana manambara ny tsy fivadihany amin’ny fanjakana aza izy, dia mbola ao ambadik’izany no misy ny voadin’ny fankatoavana an’i Roma, izay manafaka azy amin’ny fianianana rehetra mifanohitra amin’ny tombontsoany.
“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.
“Ny tantara dia mijoro ho vavolombelon’ny ezaka fetsifetsy sy maharitrany hampiditra tsikelikely ny tenany ao amin’ny raharahan’ny firenena; ary rehefa nahazo toerana hiorenana izy, dia hanohy hampandroso ny tanjony manokana, na dia mitondra ho amin’ny faharavan’ny andriana sy ny vahoaka aza izany. Tamin’ny taona 1204, ny Papa Innocent III dia naka tamin’i Peter II, mpanjakan’i Arragon, izao fianianana mahagaga manaraka izao: ‘Izaho, Peter, mpanjakan’ny Aragoniana, dia manaiky am-pahibemaso sy mampanantena fa ho mahatoky sy hankatò mandrakariva ny tompoko, Papa Innocent, ireo mpandimby azy katolika, ary ny Fiangonana Romana, ary hitahiry amim-pahatokiana ny fanjakako eo ambanin’ny fankatoavana azy, hiaro ny finoana katolika, ary hanenjika ny faharatsian’ny heretika.’—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. Izany dia mifanaraka amin’ireo filazana momba ny fahefan’ny pontifa romana hoe ‘manan-jo hanongana emperora izy’ ary hoe ‘mahazo manafaka ny olom-pehezina amin’ny fankatoavany ireo mpitondra tsy marina izy.’—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.
“Aoka ho tsarovana fa izao no reharehan’i Roma: tsy miova mihitsy izy. Ny foto-kevitr’i Gregory VII sy Innocent III dia mbola foto-kevitry ny Fiangonana Katolika Romana ihany. Ary raha toa ka nanana ny hery izy, dia hampihatra izany amin-kery mitovy amin’izao ankehitriny izao tahaka ny tamin’ireo taonjato lasa. Kely loatra ny fahafantaran’ny Protestanta izay ataony rehefa manolo-kevitra hanaiky ny fanampian’i Roma amin’ny asa fanandratana ny Alahady izy. Raha mbola miezaka mafy hanatanteraka ny tanjony izy ireo, i Roma kosa dia mikendry ny hampiorina indray ny heriny sy hamerina ny fiandrianany izay very. Raha vao tafapetraka any Etazonia ny foto-kevitra fa ny fiangonana dia mahazo mampiasa na mifehy ny fahefan’ny fanjakana; fa ny fitandremam-pivavahana dia azo terena amin’ny alalan’ny lalàna sivily; raha fintinina, fa ny fahefan’ny fiangonana sy ny fanjakana no tokony hanapaka ny feon’ny fieritreretana, dia azo antoka ny fandresen’i Roma eto amin’ity firenena ity.
“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.
“Ny tenin’Andriamanitra dia efa nanome fampitandremana ny amin’ny loza mananontanona; ary raha tsy hohenoina izany, dia hianatra izay tena fikasan’i Roma marina tokoa izao tontolo protestanta, nefa rehefa tara loatra vao afaka mandositra ny fandrika. Mitombo amim-pahanginana ho amin-kery izy. Ny foto-pampianarany dia mampihatra ny heriny ao amin’ny efitrano fanaovana lalàna, ao amin’ny fiangonana, ary ao am-pon’ny olona. Manangona ny rafitra avo sy goavana izy, ka ao amin’ny fiereny miafina no hamerenana ny fanenjehana nataony fahiny. An-kafetsena sy tsy ampoizina no anamafisany ny heriny mba hampandrosoany ny tanjony manokana rehefa tonga ny fotoana hamelyany. Ny hany iriny dia toerana ahafahany mahazo tombony, ary efa omena azy izany sahady. Tsy ho ela dia ho hitantsika ary ho tsapantsika izay tanjon’ny singa romana. Na iza na iza mino sy mankatò ny tenin’Andriamanitra dia hiharan’ny fanaratsiana sy ny fanenjehana noho izany.” Ilay Hery Mifanandrina Lehibe, 563–581.