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.
Chunka tawa sipasgunamanta rikch’achiyqa huk pachallapi qhelqasqa hinallataq kutichisqa kachkan pachak tawa chunka tawa waranqa runakunapa historiankupi. Habacuc iskay kaq capítulonmi rikch’achiyqapa sonqonta rikuchin, chay rikuyta reqsichispa, tukukuypi rimariqta.
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.
Qhawariyniy patapi sayasqaypi sayasaq, torreman churakuspa suyasqaypi qawasaq, imatataq pay niwanqa chayta rikunaypaq, hinaspa imatataq kutichisaq allinchasqa kachkaptíy chayta yachanaypaq. Hinaptinmi Señor kutichiwarqan, nispa: Qillqay kay rikuchisqanta, tablakunapi sut’ita qillqay, ñawirispaqa kallpananpaq. Kay rikuchisqaqa churasqa pachapaqraqmi kachkan, ichaqa tukukuyninpi rimanqa, manataq llullakunqachu. Unaychaspaqa, suyapay; cheqaqtapuni hamunqa, manataq qhipanqachu. Qhawariy, hatunchakusqa sonqoyoq runaqa manam cheqanchu ukhupi; ichaqa chanin runaqa iñiyninwanmi kawsanqa. Habakkuk 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Daniel chunka hukniyuq t’aqapi iskay chunka qanchisniyuq ch’usaqpiqa “churasqa pacha” nisqataqmi reqsichin.
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.
Kay iskaynin reykunapa sonqonkuna mana allinta rurayllapi kanqa, hinaspa huk mesa patapi llullakuykunata rimarinqaku; ichaqa chayqa manam allinpaq lluqsinqachu, imaraykuchus tukukuyninqa aswanpas señalasqa pachallapim kanqa. Daniel 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.
Roma llaqtachaqa sayarichisqan “rikch’ayninqa” kachkan “huk churasqa pacha”paqmi; iskay reykunataq sonqonkupi mana allin ruwanapaq kaspa, huk mesapi llullakunata rimashanku, chayqa huk profético señalta reqsichin, chaymi hamun manaraq rikch’ayniqa “rimaripunankama”. Manaraq churasqa pachakama chayaykuchkaptinmi iskay reykuna “llullakunata” rimanku; churasqa pachapi rikch’ayniqa rimariptintaq, mana llullakunchu. Chay churasqa pachaqa Estados Unidos llaqtapi Inti Punchaw kamachiymi; mesapi tinkuynintaq huk profético pacha qallariyninta reqsichin. “Rikch’ayniqa” historiapi hunt’asqa kan Inti Punchaw kamachiypi, ichaqa Inti Punchaw kamachiymanta ñawpaqta sayarichisqanñam kachkan. Kayqa sut’im, imaraykuchus sapaq qhepakunaqa rikch’ayninrayku suyayta nisqanku, hinallataq rikch’ayninta willakuyta nisqanku. Manam hunt’akuyninmanta ñawpaqta chay rikch’ayninta willakuyta atinkumanchu, sichus manaraq chay rikch’ayniqa sayarichisqa kasqanqa mana karqanmanchu.
Jeremiah represents those who “wait” for the vision:
Jeremíasqa rikuchin chaykunata “suyasqankuta” visiónpaq:
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.
A, Señor, qam yachankim: yuyariway, watukaway, hinaspa qatikamaqniykunamanta chaninchaway; ama qechuwaychu qanpa unay-suyakuyniykipi: yachay, qanraykum k’aminakuyta muchurqani. Simiynikikuna tariq karqan, hinaspa mikhurqani; simiynikitaq sonqoypa kusikuyninman, anchata kusikuyninman tukurqan: imaraykuchus sutiykiwan sutichasqa kani, A, Señor Dios de los ejércitos. Manam tiyaykurqanichu burlakuqkunapa huñunakuyninpi, nitaq kusikurqanichu; sapallaymi tiyaykurqani makiykirayku: phiñakuymi hunt’achiwanki. Imaraykutaq nanaynīy wiñaypaq, hinaspa ch’akiy incurable, hampiyta mana munaspa? ¿Llullaq hinachu noqapaq kanki, chinkaq unu hina? Chayrayku kayhinam Señor nin: Sichus kutirimunki, chayqa kutichisqayki, ñawpaqniypi sayanki; hinaspa allinchanata mana allinmanta hurqunki chayqa, simiy hina kanki: paykuna qamman kutirimuchunku; qamqa ama paykunaman kutiriychu. Hinaspa kay llaqtapaq broncemanta muyurisqa perqa hinam rurasaqki: paykuna maqanakusunkim, ichaqa manam atipaykusunkichu: noqam qanwan kani qespichisunaypaq hinaspa lluqsichisunaypaq, nispa Señor. Hinaspa mana allinkunapa makinkumanta qespichisqayki, manchakuypaqkunapa makinkumantataq rantisqayki. Jeremías 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.
Estados Unidos suyupi domingo kamachikuymi “yuyarinapaq” nisqapa unanchasqan kashan. Chaypim wiñaypaq yuyarinapaq kaq samana p’unchaw qhipa pruebayuq asunto tukupun. Chaypim Tiro llaqta qhelqe warmi, qonqasqa kasqanmanta, yuyarisqa kanan. Chaypim Diosqa Babiloniaq huchankunata yuyarin, iskay kuti taripayninta payman qon.
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.”
Ñan señal donde rimanakuy kachkanqa Estados Unidospi domingo ley kasqanmanta, chaypim allpa animalqa dragón hina “rimarin”. Chay kikin ñan señalanpim Balaampa profecía siq’inpi asnuqa “rimarin”. Juan Bautista paqariptin, taytan Zacarías—Diospa munayninrayku rimaymanta hark’asqa kashaqtin—“rimarin”.
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.
Hinaspan ñawpaq p’unchawpi hamurqanku wawakta circuncidarqanankupaq; hinaspataq suticharqanku Zacarías nispa, taytanpa sutinta qatipaspanku. Chaymi maman kutichispa nirqan: Mana chaynaqa; aswanpas Juan sutiyoq kanqa. Paykunataq nirqanku: Manam aylluykimantachu pipas kay sutiwan sutichasqa kan. Chaymantataq señasta ruwarqanku taytanman, imayna sutichayta munasqanta yachanankupaq. Paytaq qillqana tablata mañakuspa, qillqarqan: Sutinqa Juanmi. Llapa runataq admirakurqanku. Chaylla ratopi simin kicharikurqan, qalluntaq paskarikurqan, rimarqantaq, Diosta hatunchaspa. Lucas 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.
Estados Unidospi domingo p’unchay kamachikuy chaypi, papakunaq wañuchiq ch’iqnin hampikunku, chaymantataq payqa qanchis-manta kaq pusaj kaq qhapaq suyuman tukupun, imaynachus Estados Unidos, maypichus presidenten Donald Trump qanchis-manta kaq pusaj presidente kan. Chaylla pachapin pachak tawa chunka tawa waranqa runakuna huk unancha hina hoqarisqa kanku. Pachak tawa chunka tawa waranqa runakunaqa qanchis iglesiakunamanta kaq pusaj iglesia kanku. Domingo p’unchay kamachikuypi pusaj yupay señalasqa kachkan, hinallataq pusaj p’unchaypi Juan circuncidasqa karqa, Zacariastaq rimarqan. Zacarías sutinqa ninmi Diosqa “yuyarirqan.” Domingo p’unchay kamachikuyqa cheqaq sábado p’unchaypa llullachisqa rikch’ayninmi, mayqinchus “yuyarisqa” kanan karqa. Domingo p’unchay kamachikuypi Tiropa qharqachisqa warmiqa “yuyarisqa” kachkan. Domingo p’unchay kamachikuyllapin Diosqa Babiloniapa huchankunata “yuyarin,” hinaspataq taripayninta iskay kuti yapaykun.
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.”
Jeremíasqa rikuchin ñawpaq llakikuyta muchuqkunata hinaspa suyaykachaqkunata chay qhepakusqa rikch’akuyman. Payqa rikuchin chay cheqaq sonqoyuqkunata, pacha churasqa kasqanpi Diospa simin tukukuqkunata, maypachachus chay rikch’akuy rimarin hinaspa mana llullakunchu. Chay pacha churasqa kasqanpi rimariq rikch’akuyqa ñawpaqta hamun iskay reykuna huk mesa patapi hukninwan huknin llullachinakusqankuta nispa. Chay ruwayqa Domingo kamachiyta ñawpaqcharin, chayrayku Paniumpa historiankupin tarikun, chunka kimsayoqmanta chunka pichqayoq versículokunapi churakusqa hina; chayqa kikin pacha kashan maypachachus “llaqtapa suwankuna” “rikch’akuyman” sayachinku.
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.
Chay p’unchaykunapiqa achkakuna hatarinqaku uray llaqtapa reyninpa contranpi; hinallataq llaqtaykipa qhichuq runakunaqa hatarinqaku musquy rikuyta sayachinankupaq; ichaqa urmanqaku. Daniel 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.
“Suwaqkunaqa” Roma nacionmi, hinaspa qhipa p’unchaykunapi Romaqa Catolicismom. Papakunaq umalliqninmi rikch’ayninta sayarichin, hinaspataq chayta ruwan domingo kamachiy manta manaraq chayamuchkaptin. Chaytaqa ruwan Panium maqanakuypi chawpichakuspa, maypichus Trump Putinmanta atipan. Chay maqanakuyqa 200 a.C. watapi karqan, chaylla watapitaq pagano Roma profetico historiaman yaykurqan. Pompeyo Hatunqa 63 a.C. watapi Jerusalenta atiparqan. Kay ruwayqa karqan inti lloq’e lado kampañanpi, maypichus payqa haykurqan huk llaqta ukhupi maqanakuyman, Hasmoneo wawqikuna Hyrcanus II hinaspa Aristobulus II ukhupi. Pompeyoqa Hyrcanus IIwanmi sayarqan, Jerusalenta muyurichispa hark’arqan, hinaspataq kimsa killapa muyuy hark’ay qhipaman llaqtata hap’irqan. Kaymi Judea suyupa sapallan kamachikuyninpa tukukuyninta señalarqan, hinaspa chay suyu patapi romano kamachikuypa qallariyninta, mayqanmi qhipamanta Roma kamachiy urayman tikrarqan.
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.
Inti kamachikuymanta ñawpaqta, papa yaykun Panium maqanakuywan tinkisqa historiapi. Pay profetikusqa historiaman yaykusqanpi, rikhurisqanmi rikch’ayninta sayachin; chay rikch’aymi USA llaqtapi Inti kamachikuypa “churasqa pacha”npi qhipamanraq “rimarinqa”. Chay “rikch’ay” suyasqaqa mana hunt’asqa willakusqañam, chaymi chunka sipaskunapa yuyaychasqa rimayninpi suyasqa pacha qallariyninta unancharqan. Hinallataq Apocalipsis chunka tawañiyuqmanta kimsa angelkunapa iskay kaq angelpa chayamunanta unancharqan. Mana hunt’asqa willakusqa, mayqinchus suyay pacha yaykuchirqan, hinaspa kallpachayta qorqan “suyaychis” nispa hunt’akusqanpaq, chayqa suyasqa kaptinpas.
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.
Milleritakunapa historiapiqa suyasqa pacha tukukapun Exeter camp meetingpi agosto 12 p’unchaymanta 17 p’unchaykama, 1844 watapi. Huk llakikuy, mana hunt’asqa willakuymanta rikhurimuspa, iskay clase vírgenkunapa carácter-ninkuta tukuysinapaq wakichisqa suyakuy pacha-man yaykuchirqan; chaymanta qhipataq ñawpaqpi mana hunt’asqa willakuypa sut’inchaynin hamurqan. Exeterpi chay sut’inchayqa visión hunt’akusqanpi kuskanchakusqa detalleskunata reqsichin. Chay kikin característicakunaqa Mateo qillqapa chunka suqtayuq kapituluypipas qhawarikun, Cristo discípulo-ninkunata Cesarea de Filiposman pusasqanpi. Chay p’unchaymanta ñawpaqmanqa Cristoqa discípulo-ninkunaman chiqapta yachachirqan cruzpi ima pasananmanta.
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.
Chay pacha mantaraqmi Jesusqa qallarirqan disipulonkuman rikuchiyta, imaynatas Jerusalénman rina kasqanta, kurakuna, hatun sacerdotekuna, hinaspa qillqakuna rayku achka ñak'ariykunata muchunanta, wañuchisqa kananpaq, hinaspa kinsa punchawpi kawsarimunanta. Mateo 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.
Reparakuytaqmi kayraq chayraq citaq versículoqa kachkan Jesús rimarisqan chawpinpi, maypin Pedroqa Santo Espírituwan pusasqa kasqanta reqsichin, Jesúsqa Cristo, kawsachiq Diospa Churin kasqanta sut’inchasqanpi. Chaymantataq, Cristo hamuq cruzmanta yachachiyta qallarisqanpim, Pedroqa chay willakuyta hark’arqan, hinaspan Cristoqa Pedrota Satanás suticharqan. Chay vision nisqa takyachisqa kaptin kichasqa kaq willakuyqa iskay laya yupaychaqkunata paqarichin, iskayninkutaq Pedrowan rikuchisqa kanku.
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.
Cesarea Filipoqa Paniummi, hinaspa iskayninkuqa Cristopa siq’inpi chakatanapa churaska p’unchayman pusanku, Millerita historiapi 22 octubre 1844 watapi, kunan p’unchaykunapitaq domingo kamachikuypi. Panium, Cesarea Filipo, hinaspa Exeter camp meetingqa kikillanmi kanku chay profético waymark nisqapi. Kay waymark nisqapin visión nisqa sayachisqa kachkan, papata narrativaman yaykuchisqanwan. Visionpa sayachisqa kayninqa ñawpaqta hamun churaska p’unchaymanta; imaraykuchus Cesarea Filipoqa chakatanamanta ñawpaqta karqan, Exeter camp meetingqa 22 octubre 1844 watamanta ñawpaqta karqan, hinaspa Panium 200 BC watapiqa ñawpaqta karqan Pompeyoq Jerusalén llaqtata atipananmanta 63 BC watapi. Huk ratulla Estados Unidospi domingo kamachikuy manaraq chayamushaqtin, papaqa, Tiro llaqtapa china waynaq warmi kasqan, qhallallata profético historiaman yaykunqa. Chayta ruwaspaqa, visión nisqaqa sayachisqa kanqa.
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.
Rikch’ayqa sayarichisqa kachkan chunka hukniyuq t’aqapi kinsa kaq proxy awqa ukhupi. Ñawpaq proxy awqaqa qhipa proxy awqata rikuchin; chayrayku qhipa proxy awqaqa ñawpaq kaqpa hinallataqmi kachkanqa profetiku kayninkunawan. Urin llaqtapa qhapaqnin, Vladimir sutipi rikuchisqa, mayqen sutipa nisqan “ayllupa kamachiqnin” nisqa, papan hinantin Estados Unidospa presidentenwan huñunakusqanraykum pichasqa apasqa kan. Qhipa papaqa qanchis kaqmanta pusaq kaqmi kanqa, Apocalipsis chunka qanchisniyuq nisqanta hunt’aspa; hinaspataq qhipa presidentepas qanchis kaqmanta pusaq kaqmi kanqa, hina kachkanqa pachak tawa chunka tawa waranqapa unanchaqninpas.
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.
Ñawpaqpi papaqwan presidentepaq chay tinkuyqa “pakasqa hukllay” karqan, hinaspataq pusaj kaq, qhipa tukukuq presidenteqwan papaq hukllayninpas “pakasqa” kanqa, imaraykuchus kay pacha pachapi Tiro llaqtaq warmi waylakuqninqa profetata hina “qunqasqa” kashan. Reaganwan Papa Juan Pablo IIwan hukllayqa pakasqa karqan, ichaqa chay pachallapitaq papaqa kay pachapi aswan reqsisqa uya karqan. Ima “qunqasqa” kashan Tiro llaqtaq warmi waylakuqmanta, paymi llapa kay pachaq reykunawan wachukayta ruwan, chayqa papadupa huk sut’i akllakusqa kayninmi, mayqinchus llapa huchankunata huk sapalla sayaypi churayku, chayqa hatariy. Chay kayninqa Iglesia Católica nisqapa “mana pantay atiy” nisqanta mañakusqanmi. Kay chiqaqa ancha hatunmi rikunaykipaq, chayrayku kunanqa kay qillqayta tukuchisaq Hermana Whiteq huk capítulo-nwan. Qatiq qillqaypi kay siq’ikunata mast’arisunraqmi, ichaqa The Great Controversy-manta qhapaq qatiq capítulo-ta ñawinchaspayki yuyariy: casi sapa huk Trumpaq gabinete miembrosninqa Romano Católico kanku, Pentecostalismo nisqawan chaqrusqa, hinaspataq mana hayk’aq faltasqa Franklin Grahamq kallpanchayninwan, paymi chayraq willakurqan lliw runakunapaq mañakuykuna rurasqanta Biblia profecíaq anticristonpaq.
“Liberty of Conscience Threatened
“Yuyayniyuq Kachkayninpa Qispisqa Kawsaynin Manchachisqa”
“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!
Romanismoqa kunanqa protestantekunapaq ñawpaq watakunamanta aswan hatun alli rikuywanmi qhawasqa kachkan. Chay suyukunapi maypichus catolicismo mana kamachiq kasqachu, hinaspa papakuna atiyniyoq kayta chaskinankupaq allinnaq rimanakuy ñanta hap’ishaqtin, askhaqtawanmi mana allin yuyayqa wiñashan, chay reformasqa iglesiakunata papal jerarquiamanta t’aqanakuchkan doctrinakuna nisqakunamanta. Hinaspapas astawan kallpachakuchkan kay yuyayqa: tukuypi qhawaspaqa, mana ancha hatunmi huknirayku kawsanchik kawsaypaq ancha allin kaq puntokunapi, imaynachus ñawpaqta yuyasqa karqa hinaqa; hinaspa huk pisilla saqiy ruwayninchikwanqa Roma llaqtawan aswan allin hamut’anakuyta tarisunchik. Huk tiempo karqan, maypachachus protestantekuna yuyayllapa qispikuyninta ancha hatun yupaychaywan qhawariqku, chay qispikuyqa ancha chanin chaninwan rantisqa kasqanrayku. Wawankunata yachachiqku papismota millayninta rikunankupaq, hinaspa Roma llaqtawan tinkunakuy maskhayqa Diosman mana cheqaq kasqanta hap’iqku. Ichaqa, ¡may jinataq kunan rimakusqanku yuyaykunaqa chaymanta anchata t’aqasqa kachkan!
“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.
“Papapa amachaqkunaqa ninaku that churkha millay simikunawan waqllichisqa kasqanta, hinaspa protestante pacha runakunaqa chay nisqanta chaskiyta munanku. Achkha runakunaqa kallpachanku, kay p’unchaykunapi kaq iglesiataqa mana allinchu juzgayninpaq chay millay ruwaykunawan, mana yuyayniyuq kaywan hinaspa tutayay pacha watakunapi kamachisqan tiemponpi riqsisqa karqan chay mana allin ruwaykunawan. Paykunaqa chay manchay millay sinchi wañuchiykunata disculpanku chay pacha barbarie kasqanrayku, hinaspa mañakunku nispa kunan pacha civilización modernaq influencianninqa sonqon yuyayninkunata tikrasqanta.”
“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?
“¿Kay runakuna qonqarqunchikchu pusaq pachak watakunapi kay hatunchakuq kamachiq atipayninmanta mana pantayniyuq kasqanta nisqanta? Manam saqesqachu karqan; aswanpas chunka isqunniyuq pachak watakunapi ñawpaqmanta aswan sinch’ita nirqanku. Roma nisqan hina, ‘iglesiaqa manam hayk’aqpas pantarqanchu; nitaq Qelqakuna hinaqa hayk’aqpas pantanqachu’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), chayhinaqa, ¿imaynataq ñawpaq pacha-kunapi puriyninta kamachiq principiosninkunata saqiyta atinman?”
“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.
Iglesia papalqa mana hayk’aqpas pantaymana kayninmanta mañakusqanta saqenqachu. Tukuy imatapas ruwarqan, paypa dogmakunata mana chaskiqkunata qatiykachaspanta, chaytaqa chiqap kasqantam hap’in; hinaspachu manachu kikillantataq chay ruraykunata yapamanta ruwanman, sapa kuti chaypaq atiy rikurichisqa kaptin? Kunan pacha secular gobiernoykuna churashqan hark’aykuna qichusqa kachun, Roma-taq ñawpaq kallpaman kutichisqa kachun, chayqa utqayllataqmi paypa sinchi munayninwan ñak’arichiyninpas kawsarimunman.
“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.’
“Hun riqsisqa qillqaqa kayhinam rimarin papal jerarquíapa yuyayninmanta, conciencia-pa qispikayninman hina, hinallataq imaymana manchakuykunaqa aswanraq Estados Unidos-ta ameaçanman warmi política-npa allin lluqsisqanrayku: ‘Achka runakunaqa wakinkuna kayman yuyaykunku Estados Unidos-pi romano catolicismo-manta manchakuyqa cheqaqa llullakuy utaq wawa-hina mana yuyayniyuq kaymanta hamusqanta. Chayhina qhawariqkunaqa mana imatapas rikunkuchu Romanismo-pa kasqanpi hinallataq sayayninpi ñuqanchikpa qispisqa institucionkuna contra awqan kananmanta, nitaq wiñayninpi ima hatun señal-tapas tarinkuchu. Chayrayku, ñawpaqtaqa ñuqanchik gobierno-pa wakin saphi kamachikuykunata Iglesia Católica-pa kaqkunawan tupachisun.’”
“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.’
“Estados Unidos Suyukuna Hatun Kamachikuynin yuyaychaypaq llakiy mana hark’asqa kachun nispa qhispichakuyta garantizan. Mana imapas aswan munasqa, nitaq aswan saphi kasqachu. Papa Pío IX, 1854 wata Agosto killapi 15 p’unchawpa Encíclica Cartanpi, nirqa: ‘yuyaychaypaq llakiy mana hark’asqa kananrayku amachaypi nisqa mana allin, pantasqa yachachikuykuna utaq musphay rimaykunaqa sinchi onqoy hina pantasqa kasqanmi — llapa onqoykunamanta aswan manchakuypaq onqoy, huk estado ukhupi,’ nispa. Chayllataq kaq papa, 1864 wata Diciembre killapi 8 p’unchawpa Encíclica Cartanpi, “yuyaychaypaq llakiy mana hark’asqa kayta, hinallataq religioso yupaychaypaq qhispikayta” nispallaqkunaq nisqankuta anatematizarqa; chaymantaq “iglesiaqa kallpata mana llamk’achiy atinqachu” nispa takyachiqkunatapas.”
“‘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.’…
«“Estados Unidos nacionpi Romaq sapaq tononqa manam sonqon tikrasqa kasqanta niychu. Payqa mana atisqanmanta qispisqa kaptinmi muchuchakuywan sayan. Obispo O’Connor nisqan hina: ‘Religiónpi qispikuyqa sapallam muchusqa kachkan, hukninman tikray mana imamanta sasachakuywan católicokuna pachaqqa mana waqlliykuspa rurayta atinkukama.’… St. Louis llaqtapa arzobispun huk kuti nirqan: ‘Heresíapas mana iñiypas huchakunan; cristiano suyuakunapi, Italiawan España hina, maypichus llapa runakuna católicokuna kanku, chaypi católica religiónqa suyup kamachikuyninpa ancha allin kaqninqa kasqanrayku, huk huchakuna hina castigachisqa kanku.’…»
“‘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.
“‘Iglesia Católica nisqapi sapa cardenal, arzobispo, hinaspa obispoqa Papaman yupaychasqa kasqanta juramentu ruranku, chay juramentopi kay simikuna rikhurin: “Herejeskuna, cismáticoskuna, hinaspa ñuqanchik nisqa señorninchikman (Papaman), utaq paypa ñawpaqpi nisqa sucesorninkunaman contra hatarikuqkunaqa, atisqayman hina qatikachasaq hinaspa hark’asqayta rurasaq.”’—Josiah Strong, Our Country, cap. 5, párrs. 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.
Cheqanmi Roma Católicapa huñunakuyninpi cheqaq cristianokuna kasqanku. Waranqakuna chay iglesiapi Diosta servishanku paykunaqa imaynam aswan allin k’anchayta chaskirqanku hina. Manam saqisqachu Kikinpa Simiyman yaykunankupaq, chayraykum manaraq cheqaq kayta reqsinkuchu. Mana hayk’aqpas rikurqankuchu kawsayniyuq sonqowan sirvinakuywan, mana imapas kasqan muyuyllapi ruwaykunawan ceremoniakunawan contrasteta. Diosqa kay almaskunata khuyapayakuq llamp’u sonqowan qhawarimun, llullachiq mana saqsachiq iñiypi yachasqasqa kasqankurayku. Paymi k’anchaypa rayokunata rikhurichinqa paykunata muyuriq ñak’aq tutayayman yaykunankupaq. Paymi paykunaman cheqaq kayta rikuchinqa imayna Jesúspi kasqan hina, askhakunataqraq Kikinpa llaqtanwan kuska sayarinqaku.
“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.
“Romanismoqa huk sistema hinaqa, kunanpas mana aswanqa Cristoq evangelionninwan allin tinkusqachu, imaynachus ñawpaq pacha historiapi karqan chay hina. Protestante iglesiakunaqa ancha tutayaypi kashanku, mana chayqa pachaq señalkunata reqsiyta atinmanchikchu. Iglesia Romanaqa karu mast’arisqa yuyayniyoqmi planonkunapi, hinallataq ruwanakuykuna patapi. Llapan imaymana yachaykunata llamk’achishan influyunnta mast’ariypaq, atiyninta yapaypaq, wakichikuspataq sinchi, mana qechuy atina maqanakuyta, kay pachata kutin kamachiyta hap’iykunanpaq, qatiykachayta kutichinapaq, hinallataq llapan Protestantismo ruwasqanta t’unichinapaq. Catolicismoqa llapa ladomanta allpata ganashan. Qhawariy iglesiankunap, capillankunap ima askhayasqanta protestante llaqtakunapi. Qhawariy collegiokunap, seminariokunap ima Amerikapi ancha reqsisqa kasqanta, may hina protestantekunawan yanapasqa kasqanta. Qhawariy Inglaterra llaqtapi ritualismo wiñashasqanta, hinallataq sapa kutilla askha runakuna catolicoq filankunaman kutirisqankuta. Kaykunan llapallan evangelioq chuyma principiosninkunata ancha yupaychaqkunapa sonqonpi llakikuyta rikch’arichinman.”
“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.
“Protestantekunaqa papakunapa yachachikuyninta waqllichispa yanapashqankum; chay hinallataq arreglokunata, saqeykunata ruwarqankum, chaykunata rikuspataq papakuna kikinpas admirakuspa mana entiendeyta atinkuchu. Runakunaqa ñawinkuta wichq’akuspa kachkan Romanismopa cheqaq kayninta, hinallataq paypa kamachikuyninmanta hamuq anchata manchakuykunata mana rikunaypaq. Llaqtaqa rikch’achisqa kanan tiyan, civil hinallataq religioso libertadpaq kay aswan manchay atiy awqapa ñawpaqman hamusqankunata hark’anankupaq.”
“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.
Achka Protestantekuna yuyanku católica religión mana munayniyuq kasqanta, hinaspa yupaychayninqa llakisqa, mana ima niyniyuq ceremonia muyuymi kasqanta. Kaypi pantanku. Romanismo engañollapi sayasqa kaptinpas, manan qhachwa, ch’ullallaña llullakuychu. Iglesia Romana-pa religioso servicio-ninqa ancha sonqota ch’allchaykuq ceremonia-mi. Sumaj qhawariyninwan, chaninchasqa rito-kunawan ima, runakuna-pa yachayninkuta aycha munayninkuman hap’iykun, hinaspa razonpa, concienciapa siminta upallachin. Ñawiqa kusichisqa kananpaqmi apachin. Hatun, sumaq iglesia-kuna, kallpachakuq procesión-kuna, qurita altar-kuna, rumi allin kuyuchisqawan santuariokuna, akllasqa pintura-kuna, ancha sumaq esculturas ima, sumaq kayta munayman waqyaykunku. Rinripas hapiykusqa kan. Takiyqa mana pipas aswan allinchasqachu. Ukhuyniyuq órgano-pa qhapaq sonidonkuna, achka simikunapa melodíanwan huñusqa, hatun catedralninkunapa hanaq bóveda-kunapi, pilarkuna chawpin purina-kunapi wiñarispan, manan saqeyta atinkuchu yuyayta manchakuywan, yupaychaywan hunt’achiyta.
“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.
Kay hawaq k’anchay, alhaja, hinaspa ruwanakunaqa, huchawan onqosqa almaq munayninkunata asipaylla qhawachiqkuna, ukhu ismuy-mana allin kasqapa sut’i rikuchiqninmi. Cristoq religionninqa manam chayhina aysayninkunata munanchu payta allin yuyachinapaq. Chakataqmanta lloqsiq k’anchaypi, cheqaq cristianismuqa anchataq ch’uya, sumaq hinam rikurin, chayrayku manam ima hawaq adornokunapas cheqaq chaninta aswan yapayta atinkuchu. Diospaq ancha chaninniyoqqa santidadpa suma kayninmi, llamp’u hinaspa upallalla espiritum.
“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.
“Qillqaypa sumaq kachayninqa mana sapa kuti ch’uya, hatunchaq yuyaykunapa rikuchiqninchu. Artepa hatun yuyaychasqankuna, sumaq allinchayniyuq munaypa ñañanchayninpas, achka kuti kay pachallapi kasqa hinaspa aychapa munayninwan kamachisqa umakunapim kanku. Chaykunataqa achka kuti Satanásmi runakunata pusananpaq llamk’achin, almaqpa munasqan ancha necesariokunata qunqachinankupaq, hamuq mana wañuq kawsaymanta mana qhawarinankupaq, mana tukukuq yanapaqniqninmanta kutirikunankupaq, hinaspa kay pachallapaq sapallan kawsanankupaq.”
“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.
“Huk llaqtapi rikusqa hawkalla ruwaykunallam mana mushuqchasqa sunqupaq allin rikurin. Katulikokuna yupaychayninpa sumaq lliphipi kayninwan, raymikuna hinantinwanpas, llullachiq, musphachiq atiyniyuqmi; chayraykun askha runakuna pantachisqa kanku, hinaspan Roma Iglesiata hanaq pacha punkun hinallataq qhawanku. Mana pipas, aswanqa chaykunalla, cheqaq kaypa cimientonpi chakinkuta sinchita sayachispa, Diospa Espiritunwan sonqonkuta mushuqchasqakunaqa, paypa llallinchasqanman mana urmaykuchu. Waranqa runakuna, Cristomanta kawsaypi mallkusqa reqsiyta mana charispa, Diosta manchakuypa rikchayninkunallata atiyninnaqta qispichispa chaskinqaku. Chayna rikchakuq religionmi achka runakunapa munasqan hinallataq kachkan.
“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.
“Iglesiapa pampachayta qunaypaq derecho nisqanmi romanista runata huchallinapaq libre kasqanta yuyachin; hinaspa confesión nisqa kamachikuypas, mana chaywanqa pampachaynin qusqachu kasqanrayku, millayman licencia qunallatataqmi. Pipas urmaykusqa runapa ñawpaqninpi qonqorikuspá, sonqonpa pakasqa yuyayninkunata, musyayninkunatapas confesiónpi kicharispá, qarin kayninta uraykachan, alma-ninpa llapa allin instintunkunatataq pisiyachin. Kawsayninpa huchankunata sacerdote-man willakuspanqa,—pantayniyuq, huchasapa wañuq runaman, achka kuti vinowan hinaspa qhelli munaywan ismaysapa kasqanmanpas,—carácter-ninpa tupuynin urayman urman, chayraykutaq qanrachakun. Diosmanta yuyayninpas urmaykusqa runakuna rikch’ayninman uraykachisqa kachkan, imaraykuchus sacerdoteqa Diospa rantinchasqan hinam sayan. Kay runamanta runaman pisiyachiq confesiónmi chay pakasqa pukyumanta achka millaykuna lloqsisqa, kay pachata qanrachaspa, tukuyninpi chinkachisqa kananpaq wakichisqa. Ichaqa kikin munayninman qhawarikuyta munakumanqa, aswan kuskan fellow mortal-man confesakuspaqa Diosman alma-ta kichariymanta. Runa kaypaqqa aswan mikhuynin hina allinmi penitencia ruwayqa huchata saqeymanta; aswan sasaqta atipay hinallataqmi aychata wakha p’achawan, itapawan, nanachiq cadenakunawan ñak’arichiyqa aycha munaykunata chakatarichiy-manta. Llasaqmi chay yugota aycha sonqo apayta munan, Cristopa yugonman kumuyta mana munaspá.”
“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.
“Roma Iglesiapaqpas, Cristo hamuq ñawpaq kutipi judiokunapa iglesianwanpas, hatun rikch’ayninmi kachkan. Judiokuna pakallapi Diospa kamachikuyninpa sapa prinsipionninta saruchkaptinkupas, hawapiqa ancha sinch’ita kasukuyta rikuchirqanku chay kamachikuykunapa nisqankunata waqaychaspa, hinaspa aswan yapaspa mañakuykunawan, traditionkunawan ima, kasukuyta nanaywan hunt’aq, llasa apariyoqta ruwaspa. Imaynan judiokuna kamachikuyta yupaychasqankuta rimarqanku, chayhinallataq romanistakuna cruzta yupaychasqankuta ninku. Paykunaqa Cristopa ñak’ariyninpa unanchanta hatunchanku, ichaqa kawsayninkupiqa chay unanchasqan runataqmi ñiqinku.”
“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.
Papakunakqa iglesiankunapi, altarniykunapi, p’achankunapipas chakata churanku. Maypinpas chakatapa unanchan rikuyta atin. Maypinpas hawkallapi yupaychasqa hinallataq hatunchasqa kachkan. Ichaqa Cristopa yachachikuyninkuna mana yuyayniyuq kawsaymanta hamuq ruwanakunapa, llulla qhawariykunapa, sinchi mañakuykunapa achka qutupi pampachasqa kachkan. Qespichiqpa siminkuna, ch’ulla yuyayniyuq judíokunamanta nisqan, aswan kallpawanmi Roma Católicapa Iglesianpa umalliqninkunaman chayan: “Llasaq q’epikunata, apay sasa ñak’ariykunata watanku, hinaspa runakunapa rikrankunaman churanku; paykunaqa huk ruk’anillankuwanpas mana kuyuchiyta munankuchu.” Mateo 23:4. Concienciani yuyaq almaskunaqa wiñay manchakuyllapi waqaychasqa kanku, phiñachisqa Diospa piñakuyninta manchakuspa, ichaqa iglesiapa achka hatun kamachiqninkunaqa qhapaq kawsaypi hinaspa aychapa munayninkunapi kawsachkanku.
“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.
Wakinakunatawan reliquiakunata yupaychay, santokunata qayay, hinaspa papata hatunchayqa Satanaspa yachaysapa lulayninkuna kanku, runakunapa yuyayninkuta Diosmanta hinaspa Churinmantapas sutinutamanta karunchanankupaq. Chinkachiyñinkuta hunt’achinampaq, payqa kallpanchakun paymanta yuyayninkuta t’ikrananpaq, pimanta sapallan qespichikuyta tariyta atinku chaymanta. Payqa paykunata pusanqa ima imamanpas, chay Nisqapa rantinpi churakuspa kayta niqpa: “Hamuychis ñuqaman, llapa qankuna llamk’aqkuna hinaspa llasasaq apaqkuna, hinaspa ñuqaqa samayta qosqaykichis” nispa. Mateo 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.
“Satanaq sapa kuti kallpanchakusqanmi Diospa kasqanta pantachinapaq, huchapa kayninta, hinallataq hatun ch’aqwaypi chiqap tapukuykunata. Paypa llullakuy yachachisqanqa Diospa kamachikuyninman kasukuyta pisiyachin, runakunatataq huchallinankupaq saqisqa hina rikuchin. Chay pacha kikinpiqa Diosmanta llulla yuyaykunata uywaykuchin, chayrayku runakuna payta manchaywan cheqnikuywan qhawanku, mana munakuywanchu. Paypa kikimpa kasqanpi kaq sinchi q’arichayqa Kamaqman tumpasqa kachkan; chayqa religionkunapa sistemankunapi rikurichisqa, yupaychay ruwanankunapitaq willasqa kachkan. Chayhinataq runakunapa yuyayninku ñawsaqyasqa kanku, hinaspan Satanás paykunata kikinpa yanapakuqnin hina hap’in Diospa contranpi maqanakunankupaq. Diospa kayninkunamanta q’iwisqa yuyaykuna rayku, gentil llaqtakuna yachasqaku runa haywanakuykuna Diospa munayninta tarinankupaq necesarius kasqanta; hinallataq manchay millay q’arichaykuna imaymana idolatría nisqapa rikch’ayninkuna ukhupi ruwasqa kanku.
“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.
“Iglesia Católica Romanaqa, paganismopa imayna rikch’ayninkunatawan Cristianismopa rikch’ayninkunatawan huñuspa, hinaspa, paganismohina Diospa kayninta mana cheqanta qhawachispa, mana pisichu sinchi qhillqayman chaylla manchay millay ruwaykunaman churakapun. Romaq hatun kamachikuynin p’unchaykunapiqa, doctrinankunaman ari nisqanta atichinapaq ñak’arichiy imakuna karqan. Chaypiqa k’aspi rupachina karqan, mañakusqankunata mana qochikukkunapaq. Hatun wañuchiykuna karqan, chay hatun tupuqa hayk’aqpas mana yachasqachu kanqa, taripaypi rikuchisqa kaman. Iglesiapa hatun apuqninkunaqa, Satanás sutiyuq amonkupa uranpi yachachikuspanku, aswan atiykama ñak’arichiyta ruranapaq ñankunata maskharqanku, mana ñawpaqmantachu víctimapa kawsayninta tukuchispa. Achka kutipiqa chay supaymanta lloqsisqa ruwayqa runapa muchuyta atina tukuy sayayninkama kutichisqa karqan, tukuy imapas manaña atipaspa chinkariptin, ñak’arikuqqa wañuyta misk’i qespichikuy hina rimarqan.”
“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.
Chhayna karqan Romaq contrankunapa kawsay tukukuynin. Ichaqa paypa qatiqninmanqa karqan azotepa kamachikuy, yarpay wañuchiq yarqaypa ñak’ariy, hinallataq cuerpota sinchita muchuchiy tukuy sonqota nanachiq imaymana rikch’ayninkunapi. Hanaq Pachaq munayninta tariqpaqmi, huchallikuqkuna Diospa kamachikuyninkunata p’akirqaku naturalezapa kamachikuyninkunatapas p’akispalla. Yachachisqa karqanku runaq kay pachapi puriyninta samariychispa kusichinapaq Pay rurasqan watakunata t’aqanakunankupaq. Iglesiapa pampanpi kashan waranqa waranqa víctima-kuna, paykunaqa kawsayninkuta usuchirqaku yanqalla kallpachakuspa naturalezankumanta munakuyninkuta atipanakuyta, hinallataq runa masinkuwan llakikuq munakuyninpa tukuy yuyaykunatawan sonqomanta kuyaykunata Diospaq millayhina kasqanta hina ñit’ispa wañuchiyta.
“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.
“Supaypa churasqa mana kuyapayakuyninta unanchananchispaq, pachak watakuna rikuchisqanman hina, mana Diosmanta mana hayk’aq uyarisqaku ukhupiqa, aswanpas Cristiandadpa sunqunpi, tukuy mast’ariyninpipas, Romanismopa historianta qhawanallanchismi. Kay hatun llullakuy sistema nisqawanmi mana allinpa kamachiqnin Diosman p’enqay apamun chay munasqanta hunt’an, runamanpas llakiyta churan. Hinaspataq, imaynatachus pay atipan pakanakuyta, iglesiapa umalliqninkuna chawpinpi llamk’aspa rurayninta hunt’ayta qhawaspa, aswan allinta entiendenchis imaraykutaq Bibliamanta sinchi cheqnikuywan kashan. Sichus chay Qillqa ñawiriykuyta tarin, Diospa kuyapayakuyninwan munakuyninwan rikuchisqa kanqa; rikuchisqataq kanqa payqa mana mayqin runakunamanpas kay llasa q’epikuna hinata churanchu nispa. Llapan mañakusqanqa p’akisqa hinaspa llakikuywan huch’uyachasqa sunqu, llamp’u hinaspa kasukuq espiritullam.”
“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.
Cristoqa kawsayninpiqa mana ima ejemplotapas qonchu qhari warmikunata monasteriokunapi wisq’akuyta, hanaq pachapaq allichasqa kanankupaq. Payqa hayk’aqpas mana yachachirqanchu munakuywan khuyapayakuypas ñit’iychasqa kananpaq. Salvadorpa sonqonqa munakuywan hunt’asqa phawaykurqan. Imanan runaqa aswan qayllaykuchkan allin kawsaypa hunt’ayninman chayhinataqmi yuyayninkuna aswan sinchi kan, huchata qhawariyninqa aswan sut’i kan, ñak’ariqkunapaq khuyapayninqa aswan ukhu kan. Papaqa ninmi payqa Cristopa rantin kasqanta; ichaqa, imaynataq paypa kawsaynin tupachikunman Salvadorniypaq kawsayninwan? ¿Cristotaqa hayk’aqpas reqsirqankuchu runakunata karcelman otaq ñak’ariy pataman apachisqanta, hanaq pachapa Reyninman hina mana yupaychasqanrayku? ¿Uyarikurqanchu paypa simin wañuyman huchachashaqta mana chaskiqkunata? Samaria llaqtapi huk ayllu runakuna payta pisipaq qhawarisqankuta, apostol Juanqa phiñakuywan hunt’asqa kaspa tapurqan: “Señor, ¿munankichu ñoqayku kamachiyta nina hanaq pachamanta uraykamuspa paykunata tukuchinanpaq, Elías rurasqann hina?” Jesusqa discípulonta khuyaywan qhawarispa, sinchi saminmanta piñakurqan, nispa: “Runaq Churinqa mana hamunchu runakunapa kawsayninkuta chinkachinapaqchu, aswanqa salvananpaqmi.” Lucas 9:54, 56. Ancha karupi kashan Cristopa espiritunmanta, chaymantaqa paypa rantin kasqanta nikuqpa espiritun.
“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.
“Kunan pacha Iglesia Romanaqa allin rikch’ayniyoqmi kay pachaman rikuchikun, manchay millay qhari warmi mana kuyapayniyoq rurayninkunapa willakuyninta disculpakunawan pakaspa. Payqa Cristopi hina p’achallikusqam; ichaqa manam hukman tukusqachu. Papadopaq llapa prinsipionninmi ñawpaq pachakunapi kaq, kunan p’unchawpas kachkan. Aswan tutayaq pachakunapi kamasqa doctrinakunaqa kunankamapas hap’isqallam kachkan. Ama pipas kikinta engañachunchu. Protestantekuna kunan ancha usqhaylla yupaychanankupaq wakichisqa papadoqa chayllataqmi Reformación p’unchawkunapi pachata kamachiq karqa, maypichus Diospa runankuna kawsayninkuta chinkachiy atiy ukhupi sayarirqanku, paypa mana alli rurayninkunata rikuchinankupaq. Payqa hinallataqmi kapun hatun tukuy, mana allin atrevimienton, reykunatawan príncipekunata munayninman churayta munaspa, Diospa sapallan kananpaq atiyninkunata mañakuspa. Paypa espírituyninqa manam pisiyachkasqachu mana kuyapayniyoq, despóticopi kasqanmanta; kunankamapas hinallataqmi kachkan, runapa libertadninta ñit’iykuspa chinkachirqan hina, ancha hanaq kaqpa santokunatapas wañuchispa.”
“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?
Papakunaqa kamachikuyninqa ima hinalla profecía nisqanman hina kananpaq willakusqa karqan chaylla, qhepa p’unchaykunapi hatun saqesqa. 2 Tesalonicenses 2:3, 4. Paypa siyasanninmanta hukninmi kay: munayninta aswan allinta hunt’achinampaq mayqan rikch’aynintachus hap’inan; ichaqa camaleónpa tikrakuq rikch’aynin urapi, mach’aqwaypa mana tikraqqa venenonta pakakun. “Herejekunawanqa iñiyta mana waqaychanachu, nitaq herejía nisqawan sospechasqa runakunawanpas,” nispa willakun (Lenfant, volumen 1, página 516). Kay atiyniyuq, waranqa watakunaq historianninqa santokunaq yawarninwan qelqasqa kashaqtin, kunanqa Cristoq iglesianmanta huk partennin hina reqsichisqachu kanman?
“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.
“Manam yanqañachu Protestante suyu-kunapi nisqankuqa Catolicismoqa manam ñawpaq p’unchaykunapi hina Protestantis-manta anchata karunchasqa kasqanta. Huk tikraymi karqan; ichaqa chay tikrayqa manam papado-pi kanchu. Catolicismoqa cheqaqtapuni kunan kaq achka Protestantis-manta rikch’akun, imaraykuchus Protestantisqa allinta urmaykusqa Reformador-kunap p’unchayninkumanta pacha.
“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.
“Protestante iglesiakunaqa kay pachapa allin rikuyta maskhashaspa, llulla kuyaymi ñawinkuta qhuyarichirqan. Manam rikunkuchu ichaqa llapa mana allinmanta allinta yuyayqa chiqap kasqanta; chaymanta mana ayqekuy atisqa ruwayninpaqmi tukuypi llapa allinmanta mana allinta yuyankaku. Santokunaman huk kuti entregasqa iñiyta amachananmantaqa, kunanqa, hina kaspa, Romaman pampachakuyta rimashankaku paymanta mana kuyakuq yuyayninkurayku, hinaspa mañakushankaku pampachayta kikinkupa hatun mana toleraq kayninkumanta.”
“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.
Hatun achka runakuna, Romanismo nisqapaq mana allin rikch’akuqkunapas, paypa atiyninmanta hinaspa llank’ayninmanta pisillataqmi manchakunku. Achkakuna rimanku, Chawpi Pacha watakunapi yuyay hinaspa allin kawsay tutayay kasqanmi paypa yachachikuyninkuna, umallaykuna, hinaspa ñak’ariychakuynin mast’arikunanpaq yanaparqun; kunan pacha aswan hatun yachayniyuq kay, yachaypa llapa runakunaman mast’arikusqan, hinaspa religionmanta imakunapipas aswan qhispichasqa sunqu kay, mana saqesqa ñak’ariychakuywan hinaspa sinchi kamachiywan kutimunanta hark’anmi nispa. Chayna kaq imakuna kay k’anchasqa pacha wiñayniykunapi kanman nisqallaqa asikuywan qhawasqañam. Cheqaqmi hatun k’anchay, yuyaypi, allin kawsaypi, hinaspa religionpi, kay mirayman achikyashan. Diospa Santu Simi qillqasqan kicharisqa p’anqakunamanta hanaq pachamanta k’anchayqa kay pachaman uraykachasqa kashan. Ichaqa yuyarina kanman: astawan achka k’anchay qusqa kaptinqa, chayta waqllichiqq hinaspa chaskinanta mana munakkuqkunapa tutayayninpas astawan hatunmi.
“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.
Bibliaq mañakuywan yuyaykuspa yachayqa protestantekunaman papakuna kamachikuyninpa cheqaq kayninta rikuchinman, chaymantaqa paykunaqa chayta millaychaspa karunchakunankupaqmi kanman. Ichaqa askha runakunaqa kikinkupaq yachaysapa kasqankumanta hatunchakuspa, mana ima necesitaytapas sientenchu Diosman llamp’u sonqowan maskhaspa risaq cheqaqman pusasqa kanankupaq. K’anchasqa kasqankumanta hatunchakuspankupas, qelqakunaq nisqanmanta hinallataq Diospa atiyninmantapas mana yachaqchu kanku. Sonqonkuta upallachinankupaq imallatapas hap’ipunayankum; chayraykutaq maskhanku aswan mana espirituyniyuqta, aswan p’enqayman urmachiqta. Munasqankuqa Diosmanta qonqayta atisqanku ñanmi, ichaqa Diosta yuyarinapaq ñan hina rikurinanpaq. Papakuna kamachikuyninqa allinmi wakichisqa kaykunapa llapa necesitayninkuta hunt’ananpaq. Ishkay runa clasepaqmi wakichisqa kachkan, casi llapa pachata ukhunpi hap’iq: kikinkupa allin rurasqankuwan salvasqa kayta munakuqkuna, hinallataq huchankupi salvasqa kayta munakuqkuna. Kaypim kachkan atiyninpa pakasqa yachaynin.
“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.
“Yachaypi hatun tutayay p’unchawqa papapa munaynin allin purinampaq yanapakuq kasqanmi rikuchisqa karqa. Chay hinallataqraqmi qhawachisqa kanqa, hatun yachay k’anchay p’unchawpas paypa allin purinampaq kikillan yanapakuq kasqanta. Ñawpaq pachakunapi, runakuna Diospa Siminmanta mana kaptinqa, cheqaq kaqta reqsiytapas mana kaptinqa, ñawinkuta watasqa hina karqanku, waranqa waranqakunaq chaqinkupaq mast’asqa llika mana rikuspanku pantachisqa karqanku. Kay miraypiqa achka runakunaq ñawinkunaqa runa yuyaymanakuykunaq lliphipi qhapaqsasqa rikurinku, ‘ciencia falsamente llamada’ nisqapaq; llikaqa mana reqsinku, hinaspan ñawinkuta watasqa hina kaspa aswan usqhaylla chayman purinku. Diosqa munarqanmi runaq yachay atiyninkuna Ruraqninpa qosqan q’apaq regalo hina hap’isqa kananpaq, cheqaq kaypa hinaspa chanin kaypa servicionninpi llamk’achisqa kananpaq; ichaqa hatunchakuy hinaspa munaychasqaykiyta waqaychaspa, runakuna kikinkupa yuyayninkuta Diospa Siminmanta aswan hanaqman churaptinkuqa, yachayqa mana yachaymanta aswan hatun mana allinta rurayta atinqa. Chay hinaqa, kunan p’unchawkunaq llulla ciencian, Bibliapi iñiyninta urmachiq, papapa chaskisqa kananpaq ñanta waqichanapi allin puriqmi kanqa, kusikuq rikch’ayninkunawan, imaynatachus Yana Tutayay Pachakunapi yachayta hark’aspa paypa hatunyachisqa kananpaq ñanta kicharisqanku, chay hinata.”
“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.
“Kay pachakuna kunan Estados Unidos nisqapi purisqankupi, iglesiapa kurumkuna chaymanta llamk’anankunapa usunkuna estadopa yanapayninta hap’inankupaq, protestantekuna papakuna rurasqanta qatishanku. Manan chayllachu; paykuna punkuta kicharishanku papadoman, protestante América nisqapi kutimunanpaq chay ancha kamachikuyninta, Machu Pacha nisqapi chinkachisqanta. Kay kuyuyta astawan ancha ima niyniyuqta ruranqa kay factom: yuyasqa hatun munasqanqa domingo p’unchaw waqaychanata kamachiy kasqanmanta—huk ruwaymi Roma llaqtamanta qallarisqa, chaytaq paya kikillanpa kamachikuyninpa señalan nispa mañakun. Papadopa espiritunmi—kay pachapa costumbrekunaman hina kaspa puriypa espiritun, runakunapa yachachisqankunata Diospa kamachikuyninkunamanta aswan hatun yupaychaymi—protestante iglesiakunapi yaykushpa junt’achkan, paykunataq ñawpaqninpi papadopa rurasqan hina domingo p’unchawta hatunchay llamk’ayta ruranankupaq pusachkan.”
“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.
“Ñawiriqqa hamuq pisi p’unchawkunapi maqanakuypi ima kamachikuq atiykunachus llamk’achisqa kanqa chayta entiendenanpaq, ñawpaq watakunapi Romaqa chaylla munaypaq ima ruraykunatachus llamk’achirqan, chay qillqasqata qatipunanmi. Papakunapa qatipaqkuna Protestantekunawan hukllachasqa imayna ruwanqaku chay dogmakunata mana chaskiqkunawan, chayta yachanaypaqqa, qhawachun ima espiritutachus Romaqa sábado nisqaman hinallataq chayta hark’aqkunaman rikuchirqan.”
“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.
“Reypa kamachikuyninkuna, hatun tantanakuykuna, hinallataq secular atiyninwan kallpachasqa iglesiapa kamachikuyninkunaqa, chay ñanmi karqan pagano raymi cristiano pacha ukhupi yupaychasqa kasqan t’ikariyninman chayananpaq. Inti punchawta waqaychayta kallpachaq ñawpaq llapa runakunapaq rikuchisqa kamachiyqa Constantinoq kamachisqan leymi karqan. (A.D. 321) Kay kamachiyqa llaqtapi tiyakuq runakunata “intip venerable punchawninpi” samananpaq mañarqan, ichaqa chakra llamk’aykunapi puriq runakunataq yapuy llamk’ayninkunata qatiyninkupaq saqerqan. Kayqa, chiqaptaqa, pagano ley hina kaptinpas, emperadormi chayta kallpacharqan, cristianismo nisqata sutillapi chaskisqan qhepaman.”
“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.
“Qhapaq kamachiy mana Diospa atiniyninpa hunt’asqa rantin kananpaq aypaq kasqanta rikuspa, Eusebio, huk obispo, qhapaqkunapa allin munasqan kayta maskaq, hinaspa Constantinoq sut’inchasqa amigon hinaspa llunk’un, Cristo sábado p’unchayta domingo p’unchayman trasferisqanta nispa rimarirqan. Mana hukllaqpas Qelqasqa Simiq testimoniunta apamurqankuchu musuq yachachikuyta chiqanchananpaq. Eusebio kikinmi mana yuyaykuspa llullaq kasqanta reqsichin hinaspa mayqin runakunas chay tikraypa cheqaq ruwayninkuna kasqankuta rikuchin. ‘Llapa imakunapas,’ nispa nin, ‘imatachus sábado p’unchaypi ruranapaq deber kasqa, chaykunatan Señorpa p’unchayninman transferirqayku.’—Robert Cox, Sabbath Laws and Sabbath Duties, página 538. Ichaqa domingo nisqapa argumento, mana ima sayayninyoq kaptinpas, runakunata kallpacharqun Señorpa sábado p’unchayninta saruch’anankupaq. Llapa pacha kay pachapa yupaychasqa kanan munasqakunaqa chay llapa runakunaq munasqan fiestatan chaskirqanku.”
“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.
“Hinallata papadukuna allinta sayariptinku, domingo p’unchayta hatunchay llamk’ayqa qatiqlla karqa. Huk tiempoqa runakuna yapu llamk’aykunapi llamk’arqanku iglesiaman mana riptinkuqa, qanchis ñiqin p’unchaytaq sámadu kasqanta hina qhawasqalla karqa. Ichaqa pisiy-pisiylla huk t’ikray rurakurqa. Santo cargopi kaqkunamanqa domingo p’unchaypi ima civil ch’aqwaypipas mana juzganankupaq kamachisqa karqa. Chaymanta manaraq unayllataq llapa runakunapas, ima rangoyuq kasqankumanta mana qhawaykuspa, sapa p’unchay llamk’aymanta samaykunankupaq kamachisqa karqanku, mana kasukuspaqa libre runakunapaq qolqe multa, yanapakukkunapaqtaq aswanqa maqay. Qhipamantaqa kamachisqa karqa qhapaq runakuna imankutaq kasqanmanta kuskanta qichuspa muchuchisqa kananpaq; tukukuypitaq, sapaqlla sinchi mana kasukuq kashaqtinku, watasqa uywa runa hina rurachasqa kananpaq. Uray clase runakunaqa wiñaypaq qarqusqaña muchuyta muchunankupaq karqanku.
“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.
“Milagrukunapas manam waqyasqa karqanku. Huk admirakuyninkunamanta willakusqa karqa, huk yapuq runa, Inti punchawpi chakra llaqtanman yapuyta qallarinanpaq kashaqtin, yapuna herramintanta fierrowan pichaspa, chay fierromakiwan sinchita hap’isqa qhiparirqan; iskay wata-kama apaspa purirqan, ‘ancha hatun nanayninwan p’enqayninwanpas.’—Francis West, Historical and Practical Discourse on the Lord’s Day, página 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.
Qhepamanmi papakuna kamachirqan parruqupi kuraqqa domingo p’akisqakunata anyanankupaq, iglesiaman rinankupaq munachinankupaq hinaspa mañakuyninkuta rimarinankupaq, ama kikinkumanpas hinaspa runa masinkumanpas hatun llaquyta apamunankupaq. Huk concilio eclesiásticoqa ñawpaqman apamurqan chay yuyayta, may llapa hina apaykachasqa, protestantekunapaqpas, kayhina nispa: domingo punchawpi llamk’ashaqtin runakuna illapawan wañuchisqa kasqankurayku, chaymi sábado kanman. “Sut’inmi rikukun,” nisqaku preladokuna, “imaynan Diospa mana kusisqan ancha hatun karqan kay punchawta saqesqankumanta.” Chaymantataq waqyasqa karqan kurakuna hinaspa ministrokuna, reykuna hinaspa príncipekuna, hinallataq llapa iñiq runakuna “tukuy atisqankuwan hinaspa llapa cuidakuywan llamk’anankupaq, kay punchawqa yupaychasqa kananman kutichisqa kananpaq, hinaspa cristianismopa allin sutinta qhispichinankupaq, qhipa p’unchawkama aswan sonqowan yupaychasqa waqaychasqa kananpaq.”—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, página 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.)
“Concilio-kunapa kamachikuyninkuna mana aypaq kaptin, kay pachapi kamachiq atiykunata mañakurqanku huk edicto nisqata lluqsichinankupaq, chaymi runakunapa sonqonkuman manchayta haykuchinman hinaspa domingo p’unchawpi llamk’anankumanta hark’anman. Roma llaqtapi ruwasqa huk sínodo-pi, ñawpaq kamachiykuna llapanmi aswan kallpawan hinaspa aswan hatun solemnidadwan kutin takyachisqa karqanku. Chay kamachiykunataqa iglesia-pa kamachikuyninmanpas yaykuchirqanku, hinaspa civil autoridadkunaq kamachiyninwan kasukuchisqa karqanku casi llapa Cristiandadpi. (Qhaway 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.
“Chaynapas Qillqasqa Simiq kamachikuynin mana kasqan rayku domingo p’unchayta waqaychaspa yupaychayqa manam pisillachu p’enqayman churarqun. Runakuna tapukurqanku yachachiqninkuq atinakuyninta, Jehovápa sut’in willakuyninta qichuspa—‘Qanchis kaq p’unchayqa Tayta Diosniykipa samana p’unchayninmi’—inti p’unchayta hatunchanankupaq. Bibliamanta willakuq testimoniokuna pisi kasqan waqaychananpaq, huk ñankunata mast’arayqa sasachakuy karqan. Domingo p’unchaypa huk sinchi amachaqnin, chunka iskayniyuq pachak watakuna tukukuyninman qayllapi Inglaterra iglesiakunaman hamuspa, cheqaq kaypaq hunt’asqa testigokunawan hark’asqa karqan; hinaspapas chaypaq rurayninkuna manam imatapas allinmanta rurarquchu, chaymi huk tiempo llaqtamanta ripurqan, yachachikuyninkunata kallpachanampaq ima ñanta tariyta mask’aspa. Kutimuspaqa, chay pisi kasqan hunt’asqaña karqan, qhepaman rurasqan llamk’ayninkupipas aswan achka allin ruraywan tinkurqan. Paywan kuska apamurqan huk qillqa k’ipita, Dios kikinmanta kasqanta nispa rikuchisqa, maypin kasqanta domingo p’unchayta waqaychanapaq munasqa kamachikuy tarikusqa karqan, mana kasukkunata mancharichinapaq manchay hatun amenaçakunakunawan. Kay ancha chanin qillqa—yanqa ruray hina p’enqaylla llullakuy, imatachus yanapasharqan chay institucion hina—sielomanta urayamusqanta nisqaku, Jerusalén llaqtapipas tarisqanta, San Simeonpa altarninpi, Gólgota nisqapi. Ichaqa cheqaqpiqa, Roma llaqtapi pontifical palaciom karqan maymantachus lluqsimurqan. Engañokuna hinaspa llulla qillqakuna Iglesiapa atiyninta, qapaq kayninta, allin kawsaynintawan wiñachinapaqqa, llapa pacha papal jerarquíapiqa allinnaq qhawasqa kasharqan.”
“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.)
“Qillqasqa rollukamqa sábado p’unchay chawpi tuta qhepanpi, qanchis p’unchaypa isqon hora-manta, kinsa horakama, lunes p’unchay inti lloqsimuykama llamk’ayta hark’arqan; hinaspapas nisqa karqan atiyñinqa achka milagrokunawan takyachisqa kasqanta. Willakusqa karqan churasqa horamanta aswan qhipaman llamk’aq runakuna such’uy onqoywan maqasqa kasqankuta. Huk molinerotaq, sarañta kutayta munaspa, harina rikhurinanpa rantinpi, yawarpa mayuta lluqsimuqta rikurqan, hinaspapas molino ruedaqa sinchi unu phaway kasqanmanta mana kuyurqanchu. Huk warmitaq, tanta ruranapaq masata hornoman churaykuspa, orqomusqanmantaqa mana wayk’usqa tarirqan, may q’uñi horno kasqanrayku. Hukñataq, isqon horapi wayk’unapaq masa wakichisqa kaptiypas, luneskama waqaychayta yuyaykuspa, qayantin p’unchaypi tarirqan chay masa t’antakunaman tukusqa, hinaspa Diospa atiyninwan wayk’usqa kasqanta. Huk qhariqa sábado p’unchay isqon horamanta qhipaman t’anta wayk’urqan; paqarin tutataq, p’akispa, yawar chaymantam lluqsimurqan. Chhayna mana allin yuyayniyuq, superstición nisqawan hunt’asqa rurasqakunawanmi domingo p’unchaypa qatipaykunaqa chay p’unchaypa sagrados kayninta takyachiyta munarqanku. (Qhawariy Roger de Hoveden, Annals, vol. 2, pp. 526–530.)”
“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.
“Escocia llajtapi, Inglaterra llajtapi hina, Domingo p’unchawpaq astawan hatun yupaychayqa chaskisqa karqan, ñawpa Sabadomanta huk ch’ulla kuskata paywan huñuspa. Ichaqa, hayka pacha ch’uya kaspa waqaychasqa kananpaq munasqaqa hukniray karqan. Escocia suyupa qhapaq kamachiqninmanta lluqsisqa huk kamachiy ninmi: ‘Sábado p’unchaw chawpi punchawmanta pacha ch’uyapuni yupasqa kanan’ nispa, hinaspataq mana pipas, chay pachamanta lunes paqarinkama, kay pachapa ruwanakunapi llamk’ananchu karqan.—Morer, páginas 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.
Ichaqa domingo p’unchayta sagrado kasqanman sayachiypaq llapa kallpanchakuykuna kashaqtinpas, papakuna kikinkupuni llaqtapa ñawpaqenpi willakurqanku sábado p’unchaypa Diosmanta hamuq kamachiy atiyta, hinallataq chay rantisqa kamachiypa runakunaq paqarichiynin kasqanta. Chunka suqta watakuna pachapi, huk papal consejomi sut’ita nirqan: “Llapa cristianokuna yuyarichun qanchis kaq p’unchayqa Diospa t’aqasqan kasqanta, chaskisqa hinaspa waqaychasqa kasqanta, mana judíokunallapaqchu, aswanpas llapa Diosta yupaychayta munasqankunapaq; ichaqa noqayku cristianokunaqa paykunaq sábado ninku p’unchayta Señorpa p’unchayninman tikrarachirqayku.” —Ibid., páginas 281, 282. Diospa kamachinwan pukllaqkunaqa ruwasqankupa ima kasqanmantaqa manam mana yachaqchu karqanku. Munayninkuwanmi Diospa patanman churakuyta ruwarqanku.
“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.
“Roma llaqtapa mana paywan hina yuyayniyuqkunapa contranpi imayna rurayninta sut’ita ricuchirqan Waldensekuna contra unay, yawar hunt’a qatiykunapi; wakinkunaqa samana p’unchaw waqaychaqkuna karqanku. Hukkunapas chay hinallataq ñak’arirqanku tawa kamachikuyman cheqap kasqankurayku. Etiopía hinaspa Abisinia iglesiakunapa willakuyninqa ancha reqsichiqmi. Ch’isiy Pachaq watakuna tutayay ukunpi, África chawpi kaq cristianokunaqa pachapa qhawariyninmanta chinkachisqa, qonqasqa karqanku, askha pachakunataq iñiyninkuta ruraypi kacharisqa kasqankupi kuskaq kawsarqanku. Ichaqa qhipamantaraq Romaqa paykunapa kasqankuta yacharqan, hinaspan Abisinia nacionpa emperadorninta utqayllam llullachirqan papata Cristo pa rantin vicarion nispa reqsichinanpaq. Chaymantaqa huk qochuykunapas qatirqanku.
“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.
Huk kamachisqa karqan sábado p’unchaw waqaychayta mana rurachinapaq, aswan sinchi muchuykunawan. (Qhawariy Michael Geddes, Church History of Ethiopia, páginas 311, 312.) Ichaqa papakunaq tiranianku utqaylla tukurqan hina llakikuywan apret’asqa yugoman, chaymi Abisiniakunaka munarqanku chayta kunkankumanta p’itiyta. Manchay atipanakuy qhepanpi, Romanistakunata kamachikuyninkumanta qarqorqanku, ñawpaq iñiytaq kutichisqa karqan. Iglesiakuna kusikurqanku libertadninkupi, manataq hayk’aqpas qonqarqankuchu chay yachachikuyta yachakusqankuta Romaq llullakuyninmanta, fanatismonmanta, hinaspa déspota atiyninmanta. Sapallan suyunkupi, chaypi qhipakuyllapi kusisqa karqanku, waq Cristiandadpaq mana reqsisqa.
“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.
Áfricapi iglesiakunamantaqa Sábado p’unchayta waqaycharqanku, imaynatas papal iglesiapis hunt’asqa apostasiaman manaraq llapan chayaspa waqaychasqankuman hina. Diospa kamachisqanman kasukuspa qanchis ñiqin p’unchayta waqaychaspaqa, domingo p’unchaypim llamk’aymanta karunchakurqanku iglesiapa ruwayninman hina. Hatun kamachiyta hap’ispaqa, Romaqa Diospa Sábado p’unchayninta saruch’arqan, kikinpa kaqta hatunchanapaq; ichaqa Áfricapi iglesiakuna, waranqa wataman qayllaqpak pakasqa kaspanku, manam kay apostasiapiqa chayarqankuchu. Romaq munaynin uraman apasqa kaspankuqa, cheqaq sábadota saqerparispa llullaq sábadota hatunchanankupaqmi kallpachasqa karqanku; ichaqa independencia-ninkuta yapamanta tarispaqa, tawa ñiqin kamachiman kasukuymanmi kutirirqanku.
“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.
“Kay ñawpaq pacha qillqasqa willakuykuna sut’ita rikuchinku Romaq chiqap samana p’unchaypa contranpi cheqnikusqanta, hinaspa payta amachaqkunapa contranpipas, chaymanta imayna yänakuykunata llamk’achisqantapas pay kikin rurasqan kamachiyta hatunchanampaq. Diospa simin yachachin kay rikuchisqa kaqkuna yapamanta ruwasqa kananpaq, Romanokatolikkuna protestantekunawan huñunakuptinku domingo p’unchayta hatunchanankupaq.
“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.
Apocalipsis 13 nisqaq willakuyninmi willan, cordero-hina waqrayuq uywawan rikuchisqa atiyniqa “kay pachata hinallataq chaypi tiyaqkunata” papadoman yupaychanankupaq churanqa; chaymantaqa “leopardo-hina” uywawanmi unanchasqa kachkan. Iskay waqrayuq uywataqmi kay pachapi tiyaqkunaman ninan karqan: “uywapaq rikch’ayninta rurachunku;” chaymantaqa, astawanpas, llapa runakunata kamachinanmi, “huch’uyta hatunta, qhapaqta wakchata, libreta watasqata,” uywapa unanchanta chaskinankupaq. Apocalipsis 13:11–16. Rikuchisqañam Estados Unidos nisqaqa cordero-hina waqrayuq uywawan rikuchisqa atiyniyuq kasqanta, hinallataq kay willakuy hunt’akunqa Estados Unidos domingo p’unchaw waqaychayta kamachiptin, chayta Romaqa paypa kamachikuynin aswan hatun kasqanta riqsichiq hina mañakun. Ichaqa kay papadoman yupaychaypiqa Estados Unidos sapallanñachu kanqa. Romaq kallpanqa, ñawpaqta paypa kamachiyninta riqsisqa llaqtakunapi, manaraqmi tukusqa chinkachisqa kachkanchu. Hinallataq willakuyqa paypa atiynin kutirimusqanta ñawpaqman rimarin. “Umasninmanta hukninta wañuyman hina k’iriykusqata rikurqani; ichaqa wañuchiq k’iriykusqan allinyasqañam karqa; hinaspan llapa pacha uywapa qhepanta admirakuspa purirqan.” Verso 3. Chay wañuchiq k’iriyta churayqa papadoq urmayninta 1798 watapi rikuchin. Chaymanta qhipamanmi profeta nin: “wañuchiq k’iriykusqan allinyasqañam karqa; hinaspan llapa pacha uywapa qhepanta admirakuspa purirqan.” Pabloqa sut’ita nin “hucha runa” iskay kaq hamuykama kananpaqmi. 2 Tesalonicenses 2:3–8. Pacha tukukuyninkama payqa pantachiy ruwayta apaqtinraqmi purichinqa. Hinallataq Apocalipsis qillqaqpas, papadomanta rimarispa, nin: “Kay pachapi llapa tiyaqkunaqa payta yupaychanqaku, pichus sutin kawsay libropi mana qillqasqa kaqkuna.” Apocalipsis 13:8. Ñawpaq Pachapipas Musuq Pachapipas, papadoqa domingo institucionman qusqa hatunchaypi yupaychasqa kanqa, chaytaqa Roma Iglesiapa sapallan atiyninmi sayachin.
“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.
“Chunka 1800 watakuna chawpi p’unchaymanta pacha, Estados Unidos llaqtapi profecíamanta yachaqkuna kay testimoniota kay pachaman rikuchirqanku. Kunan p’unchaykunapi pasashaq ruwaykunapiqa rikuyta atincheq usqhaylla ñawpaqman puriyta, rimarisqa willakuy hunt’akunankama. Protestante yachachiqkunawanqa kikinmi kachkan domingo p’unchay waqaychanapaq Diosmanta atiyniyuq kasqanmanta nisqanku, hinallataq Sagradas Escrituraspi mana ima qhawayniyoq kasqanku, imayna papal umalliqkuna milagrokunata rurapuspa Diosmanta huk kamachiypa rantinpi churarqunku chayhinata. Nisqankuqa, domingo-sábado nisqata p’akispanku rayku Diospa juiciokuna runakunaman hamun, yapamanta nisqa kanqa; ñanña qallarinña chayta kallpachay. Hinaspataq huk kuyuy domingo p’unchay waqaychanata kamachinapaqqa, usqhayllamanta allinta mast’arikushan.”
“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?
“Admirablemi sagacidadninta hinaspa astucianta qispichisqa kachkan Iglesia Romanaqa. Payqa hamuq imakunata leeyiyta atinqa. Payqa pacha chayanankama suyan, rikuspataq iglesiakuna protestantekuna payman yupaychayta qusankuta llulla sábado chaskisqankurayku, hinallataq chayta kallpachaspa hunt’achiyta wakichikusqankuta, kikillan ñawpaq p’unchaykunapi pay kikin llamk’achisqan medioswan. Cheqaq kaypa k’anchayninta mana chaskiqkunaqa qhipamanraq mask’anqaku yanapayninta kay kikinpa mana pantay atisqanta sutichakuq atiyniyuqman, paymanta paqarisqa huk institucionta hatarichinankupaq. Imanan usqhaylla protestantekunaman yanapakuyman kay llamk’aypi chayamunqa, chayta yuyaymanayqa mana sasachu. Pitaq aswan allinta entienden Papa pusaqkuna iglesiaman mana kasukuqkunawan imayna rurana kasqanta?”
“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.
Iglesia Católica Romana, llapan mundopi mast’arikusqan llika-rikch’ayninkunawan kuska, huk hatun tantanakuytam ruranku, papal see nisqapa kamachiynin urapi kachkaspa, hinaspa chaypa interesninkunata sirvinanpaq wakichisqa. Millones comunicantinkuna, kay pachapi sapa llaqtapi kawsak, yachachisqankum kanku kikinkuta papapaq yupaychaypi watasqa hina hap’inankupaq. Ima nacionalidadniyoq kaspankuman, utaq ima gobiernota suyachkaspankumanpas, Iglesiapa autoridadninta llapa huk autoridadkunamanta aswan hanaqpi qawanankum. Estado-man fidelidadninkuta prometispa juramentota ruwankuman chaypas, chay qhepapi Roma-man kasukuy vowmi kachkan, chaymi paykunata llapa compromiso, paypa interesninkunapaq awqaq, chaymanta qispichin.
“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.
“Willakuy qhiparichin paypa yachaywan, mana samaspa ruwasqanwanpas, llaqtakunapa asuntosninkuman isqaychasqa hina yaykunanpaq kallpachasqanta; chaypi huk sayayta hap’ispaqa, kikillan munasqankunata ñawpaqman apananpaq, kamachiqkunapa chaymanta runakunapa chinkachisqa kayninkama chayaspapas. Wata 1204pi, Papa Inocencio IIIqa Pedro II, Aragónpa reyninmanta, kay musphaychaq juramentota orqorqa: ‘Ñuqa, Pedro, Aragoneskunapa rey, willakuni hinaspa prometini wiñaypaq cheqaq kasqayta hinaspa kasukuyta señorniy Papa Inocencio-man, paypa católico qatiqkuna-man, Romanapa Iglesiamanpas, hinaspa cheqaq sonqowan waqaychasaq qhapaq suyuyta paypa kasukuyninpi, católica iñiyniyta amachaspa, hinaspa herejía millay mana allin kayta qatiykachaspa.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55.”
“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. Kayqa allin tinkun Roman pontíficepa atiyninmanta nisqankunawan, ‘paypaq allinmi emperadorkunata uraykachiy’ nisqawan, hinaspa ‘mana chanin kamachiqkunaman kasukuyta runakunamanta pampachayta atin’ nisqawan.” —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.
“Hinallataq yuyaypi hap’ikunqa, Romaqa mana hayk’aqpas tikranmanta hatun rimayniyuqmi. Gregorio VII nisqap, Inocencio III nisqap kamachikuyninkunaqa kunankamapas Iglesia Católica Romanapa kamachikuyninkunallataqmi. Hina kaptinqa atiyta hap’ispanqa, ñawpaq pachakunapi hina kallpawanmi chaykunata rurayman churaykunman karqan, kunanpas. Protestantekunaqa ancha pisim yachanku imatachus rurashanku, Domingo hatarichiy llamk’aypi Romaq yanapayninta chaskiyta yuyarispa. Paykuna munayninkuta hunt’achiyllapi sonqonkuta churashaqtin, Romaqa kallpanta kutichiyta, chinkachisqa qhapaqsuyunta kutirichiyta maskhashan. Huk kutillam Estados Unidos llaqtapi chay kamachikuy sayachisqa kaptinqa iglesiqa estadopa atiyninta llamk’achiyta utaq kamachiyta atinman; religiopi uyariykunaqa secular leykunawan kallpachasqa kananman; qispi simipi nispaqa, iglesiawan estadoq kamachikuyninqa conciencia-ta munayninman hap’inanpaqmi, chayqa kay suyupi Romaq atipakuyninqa mana iskayrayaypaqmi.”
“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.
“Diospa siminmi jamuq p'eligrota willakuyta qorqa; kayta mana kasuspankuqa, protestante pacha runakunaqa Romaq cheqaq munayninkunata imataq kasqanta yachankuq, toqllamanta lluqsiy mana atisqaña kaptinqa chayraq. Payqa upallalla atiyniyuqman wiñashan. Yachachikuyninkunaqa kamachiy wasikunapi, iglesiakunapi, runakunap sunqunkunapipis kallpachakushan. Hatun, sinchi ruwasqan wasinkunata huñuchkushan, pakasqa ukhunkunapitaq ñawpaq ñak'arichisqankuna yapamanta rurakusqanku. Pakallamanta, mana reparakusqalla, kallpankunata kallpachakushan kikinpa munayninta hunt'achinampaq, maqanakunampaq p'unchay chayamunan kama. Tukuy munasqanqa allin sayanakuyllan, chaytaq ñam qosqasñan payman. Manas unaychu rikusun, musyapusuntaq imata Roma llaqtapa unsurun munashan. Pipas Diospa siminta creenqa, kasukunqataq, chayrayku k'amisqa, ñak'arichisqataq kanqa.” The Great Controversy, 563–581.