In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
Hitler’s Pope sutiyuq qillqapi, qillqaq John Cornwellqa, qhipaman papa kananpaq akllasqa runapa willakuyninta qallarin, mayqinchus Hitlerman Alemania suyuta kamachishaqtin papan karqan, paypa awkillunwan Papa Pío IXwan, paykuna Roma llaqtamanta qarqosqa kasqankuwan. Pío IXqa Roma llaqtamanta ayqekuspa, mamakuna p’achawan pakasqa hina, huk sapa qari runallatan paywan pusarqan: qhipaman papa kananpaq runapa awkillunta. Cornwellqa iskaynin runakunapa ancha qayllay kuska kasqankuta rimarin, chaymantaq reqsichin imaynatas qhipaman papa kananpaq runapa taytanpas Iglesia Católica-pa atiyninpa chawpi nisqawan t’inkisqa karqan. Chayhinapi reqsichin Pío IX pacha-manta, Segunda Guerra Mundial kama historiapa ukhupi karqanku social, político, hinaspa religioso muyuriyninta. Kay historiapa llapanpaq qhawariyninqa ancha yachachiqmi.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
“Papap umallikuyninman huk ñawpaqman puriyta churarqan, chunka hukniyuq pachak watapi, Papa Gregorio VII Roma Iglesiapa hunt’asqa kayninta willakapurqan. Chay rimayninkunamanta hukninmi karqan iglesiaq mana hayk’aq pantasqanta, nitaq hayk’aq pantanqachu, Qhelqakuna nisqanman hina. Ichaqa, chay rimaypaq Qhelqamanta sut’inchaykunaqa mana kuska hamurqanchu. Chay hatun umallikuq pontíficepas emperador-kunata uraykachiy atiyniyoq kasqanta mañakurqan, hinallataq willarqan mana pipas paypa nisqan sentenciata kutirachiyta atinmanchu, aswanpas tukuy hukkunapa kamachikuyninkunata kutirachiyqa paypa sapallan atiynin kasqanta.”
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Mana mancharisqa rikch’aynin kay mana llank’achiy atipaq kasqanmanta rimariq infalibilidad nisqa amachaqpa tirániko kasqanta qhawachirqan, Alemania suyupa emperadornin Henry IVwan imayna rurakusqanpi. Papapa kamachikuyninta mana yupaychaspa qhawasqanrayku, kay qhapaq runaqa excomulgado kasqanpas, tronomanta urmachisqa kasqanpas willasqa karqan. Kikin principenkunapa saqisqanmantawan manchachinankumantawan mancharisqa, paykunaqa papapa kamachisqanwan paypa contranpi hatarichisqa kashaqtin, Henryqa Romawan allinyayta maskhaypaq pisiyachisqa kasqanta musyarqan. Warmiwan huk sutinpi kuyasqa sirviente runawan kuska, chawpi chiripa winterpi Alpes urqukunata chimpaspa rirqan, papapa ñawpaqenpi pisiymanaypaq. Gregory pakakusqan kastilluman chayaspaqa, waqaychaqninkunamanta t’aqasqa, hawa pampa patiuman pusasqa karqan; chaypitaq, winterpa sinchi chirinpi, uman q’alallaña, chakinkunapas q’ala, llakikuy p’achallawan, papapa ñawpaqenman yaykunanpaq permiso qosqan kama suyarqan. Kimsa punchaw ayunaspa huchankunata willakuspa qhepakunankamaqa, pontíficeqa pampachayta qospa uraykuyta mana munarqanchu. Chaymantapas, emperadorqa papapa sayaychasqanta suyaspaña reypa señalkunata hapispa kutichinampaq utaq qhapaq kamachiyta yapamanta ruranañampaq nisqa condicionllawanmi chay pampachayta chaskirqan. Gregorytaq, atipayninwan kusisqa kaspa, reykunapa hatunchakuyninta urmachiyqa kikinpa debernin kasqanta hatun simiwan rimarqan.” The Great Controversy, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregorio VIIqa “mana pantaypi pantas kasqanmanta amachaq” karqan, ichaqa chay p’inqay nisqa mañakuyqa mana oficial yachachiyman (dogmaman) tukuchisqa karqanchu, Pío IX chay mana yuyayniyuq mañakuyta ñawpaq kutin Vaticano Hatun Tantanakuypi sayarichisqa yachachiyman tukuchinankama. Chay yachachiyqa qhawarikuq kacharqa 18 julio 1870 p’unchawpi, pachak phisqa chunka watayuq p’unchaw kikinman hina ñawpaq llakikuy manaraq kaq pachak tawa chunka tawa waranqaqkunapa ñawpaq pantasqankumanta ñawpaqman.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Imataq historiamanta yachachisqanqa kaymi: Pío IX ñawpaq Vaticano Consejo nisqata organizarqa hina, hinaspa mana pantayniyuq kaymanta yachachisqanta sayarichispa, chayman kallpachaqninqa “modernismo” nisqaman cheqnikusqanraykum karqa. Mana saparanchu chay yuyaypi, Papaqa Biblia doctrinakuna sut’inchaspaqa mana ima pantaytapas ruwanchu nisqapi; aswanqa karqa defensa papalpa contraposiciónninpaq chay influenciaman, Francia Revoluciónpa rurasqanman. Chayqa dirijisqa karqa ima qhipamanta “Comunismo” sutichasqa kananmanta.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Revolución Francesaqa Europa markapi nacionkunapa kamachiy ninanta tikrachirqan, sapaq p'inqaywan monarquía nisqapaq, chayqa papadom nisqami karqan. Italia republikanu hatarikuymi karqan, chaymi Pío IX-ta, hinallataq pa allin makin runanta, huk pisi tiempolla Roma llaqtamanta qarqorqan. “Modernismo” nisqaqa, Revolución Francesapa ruwasqan imaymana filosofia-kunapi rikuchisqa kasqan, Pío IX-pa aswan hatun awqannim karqan; hinaspa pa mana pantaspa yachachisqanqa wakichisqa karqan tukuy mañakusqankunata kallpachaypaq, papaqa chay Revolución Francesa ruwasqan modernistakunaq yuyayninkunapaq contranpi ima nisqantapas takyaspa sayachinanpaq.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Danielpa chunka hukniyuq kapitulun, chusku chunka versiculonmi riqsichin 1798 watapi uray llaqtakunapaq qhapaqnin (Diosmanta mana iñiq Francia) hanaq llaqtakunapaq qhapaqninta (papadota) wañuchiq nanaywan maqasqanta.
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Pío IXpa mana pantaypi pantay kawsayninmanta yachachisqanqa Daniel chunka hukniyuqpi tawa chunka versículopi rikuchisqa maqanakuywanmi t’inkisqa karqa, chaymanta 1869 watapa qhipa kuskanmanta qatiq watakama Pío IXqa hukñiqin Vaticano Tantachakuyta, Vaticano I nisqata, huñuchirqa, Papaqa Catolicismopa uman kasqanta, hinaspa Catolicismoqa llapa iglesiakunapa uman kasqanta takyachinapaq; chayqa Justinianopa kamachisqan 533 watapi willakusqan hina.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Iskay Hatun Vaticano Tantanakuy, Vatican II nisqapas sutichasqa, 1962 watamanta 1965 watakama rurasqa karqan. Chayqa Iglesia Católicaq historiapi hatun riqsisqa ruway karqan, hinallataq kunan pacha tiempu modernopi aswan ancha umuhinayuq ecuménico tantanakuykunamanta hukninmi karqan. Chay tantanakuyqa Papa Juan XXIII pa pusaynin ukhunpi huñusqa karqan, hinaspataq Papa Pablo VI pa pontificado-ninpi Juan XXIII 1963 watapi wañusqan qhipaman purirqan. Ancha allinmi kay iskay tantanakuykuna ukhupi sapaq t’aqakuyta riqsiy.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Ñawpaq Consejoqa churananpaq karqa ima sutichasqa “primacía” nisqa, Papapaq, chayqa ninmi Papaqa Iglesiapa hatun aswan kamachiqnin, yachachiqnin, micheqninpas kasqanta, iñiypa yachachikuyninkunata waqaychananpaq hinaspa sut’inchananpaq responsable kasqanta. Paq autoridadninqa karqa dogmakunata sut’inchaspa, doctrina-manta decretokunata lluqsichispa, hinaspa iñiypi hinaspa allin kawsaypi imakunamanta autoridadwan rimaykunata ruwaspa, chayqa papal infalibilidad sutiyuqmi. Chayqa hinallataq yaykun Papapa jurisdiccional autoridadninta tukuy Iglesiapi, obispokunata churay atiyta, sacramentokunata kamachiyta, hinaspa Iglesiapa administracionninta kamachiyta ima.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Iskay kaq hatun tantachiyqa Iglesiata huk ecuménica entidadman kutichinapaqmi karqa. Chay tantachiykunam cheqaqtapuni huknin hukninta chimpapura proposicionkuna karqaku. Ñawpaq conservador ñiqin tantachiytaqa qhepa liberal ñiqin tantachiymin contradicirqan. Chay iskay faccionkunaqa tuta hinallataq p’unchaw hina ancha sapaq karqaku, hinaspa Fátimaq kimsa secretokunaman nisqa profecíam iglesiapi ukhupi huk guerran kasqanta reqsichin, kay iskay tantachiykunawan allin rikch’achisqa.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Profecíamqa reqsichin huk clase runakunata, Pío IX-pa sutimpi rikuchisqa ñawpaqchasqa primacíata sayachiqkunata, paykunaqa rikuchisqa kanku imaraykuchus sutichasqa “yuraq papa”, “allin papa”, utaq “allin obispo”; huknin claseñataq, Vaticano II-wan tinkisqa, rikuchisqa kanku “yana papa”, utaq “mana allin papa”, utaq “mana allin obispo” nisqawan. Iskay políticay yuyaykunapa ch’iqninakuyninqa rikuchisqa kachkan Fatima milagropa santuarioyninta watukuq riptiki, Fátima, Portugal llaqtapi. Haykunaq yaykuspayki, purinapa ñanninqa churakusqa kachkan huk ladopi yana papapa estatuantin, huk ladopitaq yuraq papapa estatuantin chawpipi.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Chaymi hinaqa tukuyninpi yaykun, qhepamanqa kay qillqaqa “Hitlerpa papan” nisqanta rikuchinman chay runaq herencianman, saphinkunaqa watasqa kashan modernismowan (uraypa reywan) chaymanta papapa ñawpaq kamachikuyninwan (hanaypa reywan) chawpipi maqanakuywan.
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Yuyaychasqa kananmi kayta qillqasqa qillqap qillqaqnin allin sayayniyuq Católico kasqanta, hinaspa paypa sut’inchasqa munaynin kay qillqata qillqaypi karqan kay rimayninman k’anchay churay: Iskay Kallpachakuy Pacha-2 nisqapi kamachiq papaqa Hitler-ta, Nazi-kunata yanapasqachu, utaq ima huchallikuyta judío-kunapa, hukkunapawan wañuchisqa hatun ñak’ariyninpi ruwasqachu. Cornwell sutiyuq runa Pío XII-pa awichunta rimariptin, paymi Vaticano I hatun tantanakuyta ordinasqa paña maki runa karqan; chay kikin historiapi uray llaqtakunapa reyninkunawan hanaq llaqtakunapa reyninkuna tinkuypa historianta pukllachkan. “Republicanismo” nisqa tikray Italia-man chayamuptin, huk wata hina Italiamanta runakuna Pío IX-ta Roma llaqtamanta qarqorqanku, hinaspa chaymantapacha, kutimusqanmanta qhipapas, papadoqa mana imatapas haywarikusqachu, aswanpas pachak chunka acresniyuqllata, Ciudad del Vaticano sutiyuqta.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Vaticanman kutimunampaqpas kutiyta atipananqa Francia soldadokunapa yanapayninwanmi, hinaspa Rothschildkunaq manunwanmi, chay mana allin suti apaq judío banquerokunawan. Iskay Kaq Mundial Guerranpi holocaustopi papakunaq yanapakuyninta yuyaywan allinta unanchanapaqqa, Cristoq chakatasqa kayninmanta pacha Europapi judíokunapaq imayna qhawarisqa kasqanta aswan básico yachaymi munakun. Qillqasqa libru nin: antisemitismopas racismopas iskay sapa rikch’aq qhawariykunami kasqankuta; Hitlerqa judíokunata racista chiqnikusqanrayku chiqnisqa, imaraykuchus payqa judíokunata runakuna ukhupi aswan pisi kayniyuq t’aqaman qhawarisqa; ichaqa antisemitismoqa judíokunata chiqniymi, Dios-ta wañuchirqankurayku. Hukllachu kanku, utaq cheqaqtapuni iskayman rak’isqa kasqanku, chayqa huk ladonpi qhiparinman; ichaqa judíokuna ima sasachakuypi tarikunku chay cheqaq kaqta entiendenapaqqa allinmi.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Kay hinaqa, kunan p’unchaykuna Amerikapi “ghetto” nisqa simi rimarisqa kaptin, achka runakuna yuyanku chayqa llaqtaq wakcha, urmasqa, mana allin kaq cheqanpa sutinchaynin kasqanta. Ichaqa “ghetto” nisqa rimayqa qallariyninpi suticharqan huk llaqtapa t’aqanman, aswanpas Venecia llaqtapi, Italia suyupi, maypichus Chawpi Pacha p’unchaykunapi judíokuna chaypi tiyayman kallpachasqa karqanku. Ñawpaq ghetto nisqaqa Veneciapi 1516 watapi sayarichisqa karqan, chay p’unchaymi República Veneciana judíokunata llaqtapa huk akllasqa cheqanman wichq’arqan, “geto nuovo” (musuq fundición) sutiyuqman, chaymi qhipaman ghetto sutiyuq hina riqsisqa tukurqan.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Europa continentepi, Chawpi Edadkunapi, judiokunata mich'erqaku maypichus tiyayta atinkuman chaymanta, hinallataq ima llamk'anakunatapas rurayta saqesqa kasqankumanta. Chay mich'aykunaqa antisemitismopa ñawpa riqsisqanman hina karqan, mayqenchus nirqan judiokuna Diosta wañuchirqanku, hinaspa qhepamanta llapa sasachakuyninkupas paykuna kikinkupa rurasqankurayku paykunaman apamusqa kasqanta.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Chawpi Pacha-kunaq p’unchawninkunapi, huk sayk’usqa ruwanakuy karqa: cristianokunaqa manam qolqeta mañachinankuchu, nitaq huk mañakuyrayku interes-ta chaskinankuchu. Judíokunaqa chay hark’aymanta qispisqa karqaku, hinaspan qolqeta mañachiyqa huk llamk’aykunamanta hukninman tukurqa, mayqenchus Judíokunaman ruwanankupaq saqisqa karqa. Judío banquerokuna, Rothschild ayllu hina, qolqe tikrachikuna karqaku, chay kamachikuy hark’akuykunaman kutichisqa, ima llamk’aykunata ruwanankupaq saqisqa kasqankurayku. Pío IX qolqeta munaspa Vaticano-man kutimunanpaq, Roma llaqtataña mana kamachisqanmanta llaquynin astawan hatunyachisqa karqa, Judíokunaman qolqemanta mañakunampaq chayananrayku.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Roma llaqtamanta qarqusqan kananman ñawpaqta, Pío IXqa iskay tantanakuykunamanta mayqinmanchus kashasqa rikurirqa, judíokunamanta hinallataq iglesiaq judíokunawan relacionesninmanta. Chay iskay tantanakuykunaqa kaykunam karqan: hukninqa creesqanku judíokuna, imapas paykunawan pasaqtinpas, mana ima hina kasqankumanta hina, paykunaqa chaskichkanku imatachus meresqanku; hukninñataq judíokunapaq aswan pisillata khuyapayakuyta rikuchiq karqan. Pío IX Vaticano-man kutimuspa, qarqusqan kasqan qhepaman, exile-nin ñawpaqta wakin kuti rikuchisqan khuyapayakuyninqa manam hayk’aqpas hukmanta rikuchisqachu. Exile-nin ñawpaqtaqa Roma llaqtapi ghetto nisqata wisq’arqan; kutimuspataq ghetto nisqata yapamanta sayarichirqan, hinaspataq judíokunaman impuesto churayta qallari rqan, qullqi chinkasqankunata yapamanta huñunapaq.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Papa Pío IX-pa pañan makin runan karqan Marcantonio Pacelli, Hitlerpa papanpa awilun. Payqa abogadom karqan, papasuyuta yanapaq huk sapa clase abogadokunaman perteneciq. Churinpas chaylla akllasqa elite clase abogadokunaman yaykurqan, hinallataq willkanpas, paymi qhipaman Hitlerpa papan tukurqan. Libroqa Eugenio Pacellipa awilunpa, taytanpa, hinallataq wayna kasqanpa yachayninpa historianta qawarispa tukusqan qhepaman, Pacelliqa ima puestota hap’irqan chaymanta rimarin, papasuyupaq llamk’ayta qallarisqanpi. Abogado hina, papal elite abogadokunamanta mirasqa kasqanrayku, huk departamentopa umalliqnin kananpaq akllasqa karqan, contrato nisqakunapi especializakuq, chaykunataq concords nisqakuna. 1901 watapi Pacellitaqa Secretaría de Estado Papalpa oficinaman pusarqanku.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelliqa nacionkunaman kachakusqa tukurqan. Profeciapiqa Pacelliqa ley nisqaman hina tinkuy punku tukurqan, chaymi allpaq reykuna papacuwan huchallikuyninkuta tukuchirqan. 1903 watapi, Pío X papa hina coronakusqa karqan. Chaylla pacha qallariqmi “yachaymanta venenota” maqanakuyta, chay venenomi “relativismota, escepticismotapas” paqarichirqan. Pío Xpa “modernismota” chinkachiy munayninta pusarqan runaqa Umberto Benigni karqan, paymi Pacelliwan kuska kikin oficinapi llamk’arqan. Benigniqa huk kuti kayta nirqan huk qhapaq historianakunamanta, paykunaqa qari runakuna kasqankuta, paykunapaq “historiamqa mana ima kasqachu aswanpas sapa kuti mana atisqa anchata millay kusiyuq wiqsamanta wijch’uyta munayllam.” Kay hina runa kaypaqqa huklla hampi kan: inquisición! Benigni paqmi, ima historianapas Francia Revolucionmanta hamuq yuyaykunawan ima munakuyninta rikuchispaqa wañuchisqa kanan karqan.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Oficialmenteqa, Benigniqa papakuy propagandapa ministeriunta purichirqan, ichaqa mana oficialmentechu hinallataq pakasqa espía llikata purichirqan, chayqa rurasqa karqan ima Católicokunachus “modernismo” nisqaman mayqin simpatíayuq kasqankuta reqsinanpaq; chay “modernismo”qa uray llaqtapa qhapaqninmanta paqarisqa karqan. Qhipamanqa, 1910 watapi, paypa llamk’aynin huk kamachikuyta paqarichirqan, chaymi papakuypa llamk’aqninkunata juramento jurachirqan, “Juramento Antimodernista” sutiyuqta. Chayqa kunankamapas kallpanpi kachkan. Vaticano llaqtapi llamk’ananpaqqa, modernistay yuyaykunata cheqnikusqaykiman jurayta ruwanayki tiyan, chay yuyaykunataq kunan p’unchawpi comunistay yuyaykuna nisunman.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Cronwellpa libronpa tukupayninpi, qillqa raphipa ñawpaqninpi kaynata nin: “Pachak watapa ñawpaq chunka watakunapi, Vaticano lawyar hina llipinmanta yachaysapa wayna kaspan, Pacelliqa mana hayk’aq rikusqa papal atiyniyuq yuyay-simita churayta yanapakurqan; 1920 watakunapiqa, yachaywan llullakuywan ima, chantaj manchachiywan ima, Alemania llaqtapi atiyta churananpaq llamk’arqan. 1933 watapi, Hitlerqa paypa allinpuni rimanakuy masinman tukurqan, hinaspataq huk concordato nisqa sayarichisqa karqan, chaymi Iglesia Católica-man qon karqan iñiy relatedor hañiqkunata yachachiy atiyninkunata, catolicokunaq sociedadpiwan políticapiwan ruwaymanta sapanchaq kutirikunankupaq rantinpi. Kay ‘munayninmanta’ nisqa políticapi catolicismoq saqiy, Roma llaqtamanta kamachisqa kasqanrayku, Nazismoq wiñariyninta yanaparqan.
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
1933 watapi qanchis killapa chunka tawa punchawninpi huk kamachiqkunapa huñunakuypi, Adolph Hitler chay kikin killapim rimarqan Pacelli Nazi-kunawan rurasqan concordancia Alemania-man qusqanqa “huk suyu atiniypaq…. wiñachkaq maqanakuypi internacional judiokunapa contranpi” nispa.
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Cornwellpa qillqasqan libronqaqa mana allinta chaskisqachu católico runakunaq, imaraykuchus paykuna mana munarqankuchu chaskiyta chay pruebakunata, Pacelliqa Hitlerpa atiywan kamachiqman wichariyninpaq hatun aswan ñawpaqraq imapas kasqanta; Alemania llaqtapiqa achka katólico runakunan karqan. Pacelliqa rurasqa karqan huk acuerdota, chaymi hark’arqan católico imprenta wasita, católico noticias agenciakunata, chaymanta católico yachay wasikunatapas, mana imatapas rimanankupaq Hitlerpa puriyninmanta 1933 watamanta pacha. Chay libroqa sut’inta qatiq Pacellipa anti-semita sunquyuq kasqanta, paymi chaymanta qhipaman papa tukurqan Segunda Guerra Mundial tiempopi. Kimsa imakunaqa, aswan atiniyuq hinallataq ancha confiable histórico puquykunamanta, chay libromanta sut’inchasqa kayta atin.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Ñawpaq kaqmi chay awqanakuynin hanaq llaqtapaq qhapaqpa, uray llaqtapaq qhapaqwan, imaynachus Daniel qillqapa chunka hukniyuq kapitulpim rikuchisqa kachkan hina. Chay awqanakuypi awqakunaqa catolicismoqa atheismopa contranmi, papaqa comunismopa contranmi. Huk puntoqa kaymi: papaqa Nazismota llamk’achirqan proxy ejercitonta hina atheismopa contranpi iskay kaq hatun pacha awqanakuypi, hinallataqmi papaqa 1989 watapi apostata Protestantismotapas llamk’achirqan, paypa proxy ejercitonta hina, USSR-pa atheismonpa contranpi. Chay libroqa reqsichinmi ukhupiwan hawapiwan profetico estructurata, imaynachus Fatimapi milagromanta lluqsimuq satánico mensajekunapi rikuchisqa kachkan chayta.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Rafiyapi linderupi guera, Daniel chunka hukniyuq chunka hukniyuq qillqapi chunka hukniyuq, chunka iskayniyuq versiculopi rikuchisqa, kunan pacha Ukrainapi pasashaq linderu guerapim rikuchin. Ñawpa gueraqa ruphay guera karqan; iskay kaqqa iskay ñiqin proxy guera, chaypi proxy ejercitokuna wañuywan tinkunakuypi kasharqanku. Rafiaqa linderu guerata reqsichin hanaq llaqtapa reyninwan urin llaqtapa reyninwan chawpipi kasqanta; ichaqa profecía yachachin, utqayllam hamuq domingo kamachikuykama, Tiro llaqta warmi waqllikuq qonqapusqa kasqanta, Jezabel Samariapi kasqanta, Herodias-taq Herodpa p’unchaynin raymiman mana rirqanta. Chay kimsa testigokuna, kay kunan historiapi hanaq llaqtapa reyninpa rurananmanta, rikuchin payqa qhepa qhepapim kaspa watukuna kuyuchisqanta. Ruphay guerakuna, proxy guerakuna, chiri guerakuna ima, pay qonqapusqa kashaqtin pasaqkunaqa, paypa proxy ejercitonkuna ruwasqanmi kanku.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Rusiaqa uray reymi, chayqa kunan huk tinkuy k’uchupi kaq awqanakuypi churakusqa kashan, chay awqanakuytaq qollqewan yanapashan qharqosqa llaqtakunaq globalistankuna, aswanraq qharqosqa pacha occidentalmanta, hukninmanmi Estados Unidospi kaq progresista demócratakuna, hinallataq RINO republicanakuna (sutinllapi republicano kaqkuna). Daniel qhelqaq chunka hukniyuq t’aqapi, tawa chunka versículopi, Estados Unidosqa norte reyq paqarichisqan proxy ejercitun hina rikuchisqa kaptin, iskay profético unanchasqankunaqa soldadokunaq atiyninmi, hinallataq qollqeyuq atiyninmi. Estados Unidosqa Ucraniapi chayllatataq rurashan ima rurasqantachus 1989 watapi rurarqan, Papata Rusia contra yanapaspa, hallp’api kaq proxy ejército, Ucraniata amachaq, hinallataq nazi yanapaqkunawan hunt’asqa kashan, chayrayku ni mainstream mediapas mana ñeq’eyta atinchu. Romaqa kunanmi chay kikillan proxy ejercitukunata apaykachashan, imakunatachus apaykacharqan ruphay awqanakuypi, mayqinchus Segunda Guerra Mundial karqan, hinallataq 1989 watapi, Rusia contra maqanakunapaq. Ñawiykamuy kay librota: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Kay yachayta qatiqkama qhipa qillqapi.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Chayna hinallataq, Dios munasqan Juanman hamuq p’unchaykunapaq iglesiapa historianta kicharinanpaqña kashaspa, Qispichiqpa llaqtanman munakuyninta, yuyaychakusqantaq sut’inchananpaq, payman rikuchirqan: “runa Churipaq rikch’akuq hukta”, kandelero-kunapa chawpinpi puriqta, chaykunaqtaq qanchis iglesiakunata unanchasqanta. Juanman iglesiapa kay pachapi atiyniyuqkunawan qhipa hatun maqanakuykunanta rikuchishaqtinpas, hinallataq saqesqa karqan iñiqkunaq qhipa atipayta, qispichikuynintawan rikunanpaq. Payqa rikurqan iglesiata wañuywan t’inkisqa maqanakuyman apasqata, uywawan, hinallataq chaypa rikch’ayninwanpas; chay uywata yupaychaytaq wañuywan manchachispa kamachisqa karqan. Ichaqa maqanakuypa q’osñinmanta, ch’aqwaynintawanpas aswan karuman qhawarispa, Sion urqupi Corderowan kuska huk huñuta rikurqan; chaykunapa urkunpiqa uywapa unanchan rantin, “Taytanpa sutin paykunaq mat’inpi qillqasqa” karqan. Hinaqtinpas yapamanta rikurqan “uywamanta, rikch’ayninmanta, unanchanmanta, sutinpa yupayninmantapas atipaqkunata, vidrio lamar qochapa patanpi sayashaqta, Diospa arpakunata hap’ispa”, Moisespa takiyninta, Corderopaq takiynintawan takispa.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Kay yachachikuykunaqa noqanchikpaqmi kachkan. Feeninchikta Diospi sayachiyta munanchik, imaraykuchus ñawpaqninchikpiqa huk tiempom kachkan, chaymi runakunapa almanchikkunata pruebayta ruwanqa. Cristoqa, Olivos Orqopi kashaspan, iskay kaq hamuyninman ñawpaqta hamunankupaq manchay juzgamientokunata yuyarichirqan: ‘Guerrakunamanta, guerrakunapa willakuyninkunamantapas uyarinkichik.’ ‘Llaqtam llaqtapaq hatarinqa, reinompas reinopa contranpi; muchuykunam, unquykunam, pachakuykunam ima karqa aska cheqnikunapi. Tukuy kaykunam nanaykuna qallariyninlla kanku.’ Kay profeciakunaqa Jerusalenpa chinkachisqa kasqanpi huk partellata hunt’akuchirqanku, ichaqa aswan sut’iypim qhepa p’unchaykunaman aplicakunku.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Hatun jatun hinaspa chaninchasqa ruwaykunaq punku punkllanpi sayashanchik. Qelqasqa willakuy utqayllam hunt’akushan. Señorqa punkupiñam kachkan. Manam unayñachu ñawpaqninchikpi kicharikunqa llapa kawsakkuqkunapaq anchata musphachiq interesniyuq pacha. Ñawpa p’iriynakuykunaqa yapamantan kawsarichisqa kanqaku; musuq p’iriynakuykunapas hatarinqaku. Kay pacha mundunchikpi rurakunankupaq kaq rikch’aykunaqa manaraqmi pipas muskusqankupipas kachkanchu. Satanásqa runa agentekuna vasitawan llamk’ashan. Constituciónta tikrayta munaspa, domingo p’unchaw waqaychanata kamachiq leyta qispichiyta maqanakuyta ruwashaqkunaqa imayna qhipa ruwayman chayanantaqa pisillata yachanku. Sasachakuy pachaqa ña qayllapiñam kachkan.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Manaqa Diospa kamachinkunaqa manam paykikunallapim atinichkankuchu kay hatun sasachakuypi. Isaíasman, Ezequielman, Juanman ima qhawaykunapi qosqankunapi rikunchik imayna allin t’inkisqa kasqanta hanaq pacha kay pachapi pasachkakuykunawan, hinallataq may hatun Diospa cuidakusqanta payman cheqaq sonqowan takyasqakunapaq. Kay pachaqa manam kamachiqniyuqchu kachkan. Hamuq pasaykunapa rurasqanqa Señorpa makinkunapim kachkan. Hanaq pachapa Hatun Kaqninmi nacionkunapa kawsayninta, hinallataq Iglesianpa imakunatawan, Kikinpa chiqap qhawariyninpi hap’in.” Testimonios, volumen 5, 752, 753.