In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
Mu gitabo cyitwa *Hitler’s Pope*, umwanditsi John Cornwell atangiza inkuru y’uwo wari kuzaba papa, wategetse mu gihe Hitler yategekaga Ubudage, ayihereye kuri sekuruza we no kuri Papa Piyo IX, birukanywe mu Mujyi wa Roma. Igihe Piyo IX yahungaga ava mu Mujyi wa Roma, yihinduye nk’umubikira, umuntu umwe rukumbi yajyanye na we ni sekuruza w’uwo wari kuzaba papa. Cornwell agaragaza umubano wa hafi w’abo bagabo bombi, hanyuma akerekana uburyo se w’uwo wari kuzaba papa na we yari afitanye isano n’ishingiro ry’ubutegetsi bw’Itorero Gatolika. Mu kubigenza atyo, agaragaza imiterere y’imibereho, iya politiki n’iy’idini y’amateka kuva mu gihe cya Piyo IX kugeza ku Ntambara ya Kabiri y’Isi Yose. Icyo cyerekezo rusange cy’amateka kirigisha cyane.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
“Indi ntambwe ya papa yo kwihagira ububasha yaratewe, igihe, mu kinyejana cya cumi na rimwe, Papa Gregoriya VII yatangaje ugutungana kw’Itorero ry’i Roma. Mu byo yatanze harimo n’icyavugaga ko itorero ritigeze rikora ikosa na rimwe, kandi ko ritazigera na rimwe rikora ikosa, hakurikijwe Ibyanditswe Byera. Ariko ibihamya byo mu Byanditswe ntibyigeze biherekezwa n’iyo mvugo. Uwo mupontifu w’umwibone na we yihaye ububasha bwo gukura abami ku ngoma, kandi atangaza ko nta cyemezo na kimwe yavugaga cyashoboraga guteshwa agaciro n’umuntu uwo ari we wese, ahubwo ko ari uburenganzira bwe gutesha agaciro imyanzuro y’abandi bose.”
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Urugero rutangaje rw’imiterere y’igitugu yarangaga uyu muvugizi w’ubudakosa rwatanzwe mu buryo yafashemo umwami w’abami w’u Budage, Henri IV. Kubera ko yihandagaje akirengagiza ubutware bwa papa, uwo mwami yatangajwe ko yaciwe mu Itorero kandi akuwe ku ngoma. Atinyishijwe no gutereranwa no n’ibikangisho by’abatware be bwite, bashishikarijwe kumugomera n’itegeko rya papa, Henri yabonye ko ari ngombwa kwiyunga na Roma. Ari kumwe n’umugore we n’umugaragu we w’indahemuka yambutse Alpes mu gihe cy’itumba rikaze, kugira ngo yicishe bugufi imbere ya papa. Amaze kugera ku kigo Gregory yari yarahungiyemo, yajyanywe, adafite abarinzi be, mu rugo rw’inyuma, maze aho, mu bukonje bukabije bw’itumba, afite umutwe utwikuruwe n’ibirenge byambaye ubusa, kandi yambaye imyambaro y’agahomamunwa, ategereza uruhushya rwa papa rwo kwinjira imbere ye. Papa ntiyigeze yemera kumubabarira keretse amaze iminsi itatu yiyiriza ubusa kandi yatura ibyaha. Ndetse n’icyo gihe byabaye gusa ari uko umwami w’abami yemeye ko azategereza ukwemezwa na papa mbere yo kongera kwambara ibimenyetso by’ubwami cyangwa gukoresha ububasha bwa cyami. Kandi Gregory, yishimiye intsinzi ye, yirataga ko ari inshingano ye guca bugufi ubwibone bw’abami.” Intambara Ikomeye, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregory VII yari “ushyigikiye ukudakosa,” ariko icyo kirego gisekeje nticyagizwe inyigisho yemewe ku mugaragaro (dogma) kugeza kuri Piyo IX, wagize icyo kirego cy’ubupfapfa inyigisho yashyizweho ku mugaragaro mu Nama Nkuru ya Vatikani ya mbere. Iyo nyigisho yemejwe ku wa 18 Nyakanga 1870, hashize imyaka ijana na mirongo itanu ku munsi nyir’izina mbere yo gutenguha kwa mbere kw’abihumbi ijana na mirongo ine na bane.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Icy’ingenzi mu mateka ni uko, ubwo Piyo IX yateguraga Inama Nkuru ya Vatikani ya mbere, kandi agashyira mu bikorwa inyigisho ye yerekeye ukudashobora kwibeshya, impamvu yabimuteye yaturutse ku rwango yari afitiye icyitwaga “ubugezweho.” Ntiyari ishingiye ku gitekerezo cy’uko papa atashoboraga gukora amakosa mu gihe asobanuraga inyigisho za Bibiliya, ahubwo yari uburyo bwo kurengera uguhagarara kwa papa kurwanya ingaruka zari zaratewe na Revolisiyo y’Abafaransa. Byari bigamije kurwanya icyari kuzaza kumenyekana amaherezo nka Kominisimu.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Impinduramatwara y’Abafaransa yazanye ihungabana rikomeye mu miterere y’ubutegetsi bw’amahanga y’i Burayi, iherekejwe n’urwango rwihariye ku bwami ari bwo ubupapa. Habayeho imyivumbagatanyo y’Abarepubulikani b’Abataliyani yasunikishije by’igihe gito Piyo wa IX, n’uwari ikiganza cye cy’iburyo, ibakura i Roma. “Ubunyamwuga bwa none,” bwari bugereranywa n’amahame anyuranye y’ubwenge yabyaye n’Impinduramatwara y’Abafaransa, bwari umwanzi ukomeye wa Piyo wa IX, kandi inyigisho ye yo kudashobora kwibeshya yari yaragenewe gushyigikira buri kirego cyose papa yatangaga arwanya ibitekerezo by’abanonajyambere byakomotse ku Mpinduramatwara y’Abafaransa.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Daniyeli igice cya cumi na rimwe, umurongo wa mirongo ine, hagaragaza ko mu mwaka wa 1798, umwami w’ikusi (Ubufaransa butemera Imana), yahaye igikomere cyica umwami w’ikusi y’amajyaruguru (ubupapa).
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Inyigisho ya Piyo wa IX ivuga ko adashobora kwibeshya yari ifitanye isano n’intambara igereranywa n’umurongo wa mirongo ine wa Daniyeli cumi n’umwe, kandi kuva mu mpera z’umwaka wa 1869 kugeza mu mwaka wakurikiyeho, Piyo wa IX yakoranyije Inama ya mbere ya Vatikani, izwi nka Vatikani ya Mbere, agamije kwemeza ko papa ari umutwe wa Gatolika, kandi ko Gatolika ari umutwe w’amatorero yose, nk’uko byari byaratangajwe n’itegeko rya Yusitiniyani mu mwaka wa 533.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Inama ya Vatikani ya Kabiri, izwi kandi nka Vatikani II, yabaye kuva mu 1962 kugeza mu 1965. Yari igikorwa gikomeye cyaranze amateka ya Kiliziya Gatolika, kandi yari imwe mu nama nkuru za Kiliziya zifite uburemere bukomeye kurusha izindi mu bihe bya none. Iyo Nama yateranye iyobowe na Papa Yohani wa XXIII, ikomeza no mu gihe cy’ubupapa bwa Papa Pawulo wa VI nyuma y’urupfu rwa Yohani wa XXIII mu 1963. Ni ngombwa kumenya neza itandukaniro ryihariye riri hagati y’izi nama zombi.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Inama ya mbere yagombaga gushyiraho icyo bita “ubukuru bw’ikirenga,” bwa papa, bisobanura ko papa ari we mutegetsi usumba bose, umwigisha n’umushumba w’Itorero, ushinzwe kurinda no gusobanura inyigisho z’ukwizera. Ububasha bwe bwarimo kugena dogima, gutanga amateka y’inyigisho, no gutangaza ku buryo bwemewe ibijyanye n’ukwizera n’imyitwarire, bizwi nk’ukutayoba kwa papa. Bukubiyemo kandi ububasha bwa papa bw’ubutegetsi ku Itorero ry’isi yose, harimo ububasha bwo gushyiraho abepiskopi, kugena imicungire y’amasakaramentu, no kuyobora imitegekere y’Itorero.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Inama ya kabiri yagombaga kongera kuyoborera Itorero mu muryango wa ekumene. Izo nama zari zifite imigambi inyuranye rwose. Inama ya mbere yari ishyigikiye kubungabunga gakondo, maze ivuguruzwa n’inama ya kabiri yari ishyigikiye ibitekerezo by’ukwibohora. Ayo matsinda yombi yari atandukanye nk’ijoro n’amanywa, kandi ubuhanuzi bwitirirwa amabanga atatu ya Fatima bugaragaza intambara yo mu imbere igereranywa neza n’izo nama zombi.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Ubuhanuzi bugaragaza itsinda rishyigikira ubw’ibanze buhagarariwe na Pius IX ko rihagarariwe n’uwitwa “papa w’umweru,” cyangwa “papa mwiza,” cyangwa “musenyeri mwiza”; naho irindi tsinda, rifitanye isano na Vatikani II, rigahagararirwa na “papa w’umukara,” cyangwa “papa mubi,” cyangwa “musenyeri mubi.” Impaka z’iyo myumvire yombi ya politiki zigaragazwa igihe usuye ahantu hatagatifu h’igitangaza cya Fatima, i Fatima, muri Porutugali. Iyo winjiye, inzira nyabagendwa iba ishyizwe hagati y’igishushanyo cya papa w’umukara ku ruhande rumwe, na papa w’umweru ku rundi ruhande.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Bityo rero bihinduka kimwe mu bigize umurage w’umuntu wari kuzaza amaherezo akaba icyo iki gitabo cyita papa wa Hitler, ku buryo inkomoko ye ibohanye n’urugamba ruri hagati y’ubugezweho (umwami w’epfo), n’ubukuru bwa papa (umwami w’amajyaruguru).
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Birakwiye kumvikana ko umwanditsi w’igitabo turimo gusuzuma yari Umugatolika wari uhagaze neza mu Itorero, kandi ko intego yatangaje yo kwandika icyo gitabo yari iyo kumurikira ikirego cy’uko papa wategetse mu gihe cy’Intambara ya Kabiri y’Isi Yose yaba yarashyigikiye Hitler, Abanazi, cyangwa yaba afite uruhare urwo ari rwo rwose muri jenoside yakorewe Abayahudi n’abandi. Igihe Cornwell avugana kuri sekuru wa Pius XII, wari umwunganizi wa hafi wagize uruhare mu itegurwa ry’Inama ya Vatikani ya Mbere, amateka y’umurwano hagati y’abami b’epfo n’abami b’amajyaruguru aba arimo gukinirwa muri ayo mateka ubwayo. Igihe impinduramatwara yiswe “Republicanism” yageraga mu Butaliyani, mu gihe kingana hafi n’umwaka umwe, Abataliyani birukanye Pius IX mu murwa wa Roma, kandi kuva icyo gihe, ndetse na nyuma y’uko agarutse, icyo ubupapa bwose bwigeze gutunga ni ubutaka bungana na hegitari ijana na cumi, buzwi ku izina rya Vatican City.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Inzira rukumbi rukumbi rukumbi rwonyine rwamushoboje no kugaruka i Vatikani ni ukubifashwamo n’ingabo z’Abafaransa, hamwe n’inguzanyo y’Abashirideli, ba banyemari b’Abayahudi bazwiho ububi. Kugira ngo umuntu asobanukirwe neza uruhare rwa papa mu itsembabwoko ryabaye mu gihe cy’Intambara ya Kabiri y’Isi Yose, bisaba kugira ubumenyi bw’ibanze ku myumvire y’u Burayi ku Bayahudi kuva ku kubambwa kwa Kristo. Igitabo kivuga ko urwango rw’Abayahudi n’irondaruhu ari imyitwarire ibiri itandukanye, kivuga ko urwango Hitler yangaga Abayahudi rwari urw’irondaruhu, kuko Hitler yababonaga nk’icyiciro cyo hasi cy’abantu, mu gihe urwango rw’Abayahudi rwo rwabaterwaga n’uko bishe Imana. Niba ibyo byombi ari kimwe rwose, cyangwa niba koko hariho itandukaniro hagati yabyo byombi, ukuri k’imibereho y’akaga k’Abayahudi ni ikintu gikwiye gusobanurwa neza.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Urugero, muri Amerika muri iki gihe, iyo hakoreshejwe ijambo “ghetto,” abenshi batekereza ko ari izina risobanura igice cy’umujyi gikennye kandi cyasenyutse. Ariko iryo jambo “ghetto,” mu mikoreshereze waryo wa mbere, ryerekezaga ku gice cy’umujyi, cyane cyane i Venice mu Butaliyani, aho Abayahudi bahatirwaga gutura mu gihe cy’Ubuzima bwo Hagati. Ghetto ya mbere yashyizweho i Venice mu mwaka wa 1516, igihe Repubulika ya Venice yafatiranyaga Abayahudi mu gace kagenwe k’umujyi kitwaga “geto nuovo” (uruganda rushya rw’ikorwa ry’ibyuma), ari na ko nyuma haje kumenyekana nka ghetto.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Mu Burayi mu gihe cy’Ingoma yo Hagati, Abayahudi babuzwaga gutura aho bishakiye, kandi banagenerwa imyuga bemererwaga gukora. Izo nzitizi zashingiye ku busobanuro bwa kera bw’urwango rw’Abayahudi, bwavugaga ko Abayahudi bishe Imana, kandi ko ingorane zabo zose zakurikiyeho bazikururiye ubwabo binyuze mu bikorwa byabo bwite.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Mu Gihe cyo Hagati, byari umugenzo ushyizweho ko Abakristo batashoboraga kuguriza amafaranga cyangwa kwakira inyungu ku nguzanyo. Abayahudi bo ntibarebwaga n’iryo tegeko ribabuza, kandi kuguriza amafaranga biba umwe mu myuga Abayahudi bemererwaga gukora. Abanyamabanki b’Abayahudi, nk’umuryango wa Rothschild, bari abavunjaga amafaranga bitewe n’amabwiriza y’amategeko yabuzaga imyuga bemererwaga gukora. Igihe Pius IX yari akeneye amafaranga yo gusubira i Vatikani, agahinda ko kutongera gutegeka umujyi wa Roma karushijeho gukomera kubera ko byamusabaga kwegera Abayahudi ngo bamuhe amafaranga.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Mbere y’uko yirukanwa i Roma, Piyo wa IX yasaga n’aho yari mu ruhande rumwe muri ebyiri z’imyumvire ku Bayuda n’isano ry’Itorero n’Abayuda. Izo mpande ebyiri zari zigizwe n’abemeraga ko Abayuda, uko byagenda kose uko bibageraho kose, baba bahabwa gusa ibyo bibakwiriye, n’undi ruhande rwagaragazaga imbabazi nkeya ku Bayuda. Igihe Piyo wa IX yagarukaga i Vatikani, amaze kwirukanwa, imbabazi yajyaga agaragaza rimwe na rimwe mbere y’ubuhunzi bwe ntiyongeye kugaragazwa ukundi. Mbere y’ubuhunzi bwe yari yarafunze geto yo mu mujyi wa Roma, maze amaze kugaruka yongera gushyiraho iyo geto, anatangira no gushyiraho umusoro ku Bayuda kugira ngo yongere akusanye ibihombo bye by’amafaranga.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Umuntu wa hafi wa Papa Piyo wa IX yari Marcantonio Pacelli, sekuru wa papa wa Hitler. Yari umwunganizi mu by’amategeko wari mu cyiciro cyihariye cy’abunganizi mu by’amategeko bashyigikiraga ubupapa. Umuhungu we yinjiye muri icyo cyiciro nyamwihariko cy’abunganizi mu by’amategeko, kandi n’umwuzukuru we ni ko yabigenje, uwo amaherezo wari kuzaba papa wa Hitler. Nyuma y’uko igitabo gikurikiranya amateka ya sekuru wa Eugenio Pacelli, aya se, n’igihe cye cy’ubuto n’uburere bwe, kijya ku mwanya Pacelli yafashe ubwo yatangiraga umurimo we w’ubupapa. Kubera ko yari umwunganizi mu by’amategeko, akomoka mu muryango w’abunganizi b’indobanure b’ubupapa, yatoranyijwe kuyobora ishami ryihariye mu masezerano, yitwa amakonkordati. Mu 1901 Pacelli yazanywe mu biro by’Umunyamabanga wa Leta wa Papa.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelli yabaye intumwa yo ku mahanga. Mu buryo bw’ubuhanuzi, Pacelli yabaye ingingo yemewe n’amategeko yo guhuzaho yarangije ubusambanyi bw’abami b’isi na papa. Mu mwaka wa 1903, Piyo wa X yimikwaho ikamba nka papa. Ako kanya yatangiye kurwanya “uburozi bw’ubwenge” bwabyaraga “relativisme n’ubushidikanya.” Umuntu wayoboraga umuhati wa Piyo wa X wo kurandura “modernisme” yari Umberto Benigni, wakoranaga na Pacelli mu biro bimwe. Benigni yigeze kuvuga ku itsinda ry’abanyamateka bo ku rwego rw’isi ko bari abantu kuri bo, “amateka nta kindi ari cyo uretse umuhati uhoraho wo kwiheba ushaka kuruka. Kandi kuri bene uwo muntu hari umuti umwe gusa: inkiko z’Inkwizisiyo!” Kuri Benigni, umunyamateka wagaragazaga impuhwe iyo ari yo yose ku bitekerezo byakomotse ku mpinduramatwara y’Abafaransa yagombaga kwicwa.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Ku buryo bwemewe, Benigni yayoboraga minisiteri y’ikorwa rya poropagande ya papa, ariko mu buryo butemewe na bwo yayoboraga urusobe rw’ibanga rw’ubutasi, rwari rugamije kumenya Abagatolika bose bagiraga impuhwe iyo ari yo yose ku “modernism,” yari yarakomotse ku mwami w’ikusi. Amaherezo, mu wa 1910, umurimo we wavuyemo amabwiriza yategekaga abakozi ba papa kurahira indahiro, yitwaga Indahiro yo Kurwanya Umodernisti. Iracyakurikizwa. Kugira ngo umuntu ahabwe akazi na Vatican agomba kurahira ko yanga ibitekerezo by’umodernisti, ibyo muri iki gihe twakwita ibitekerezo bya gikomunisiti.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Mu ncamake y’igitabo cya Cronwell, ku rupapuro rw’ibanze handitse hati: “Mu myaka icumi ya mbere y’ikinyejana, Pacelli, wari umunyamategeko ukiri muto wa Vatikani kandi ufite ubwenge budasanzwe, yafashije kubumbabumba ingengabitekerezo y’ububasha bwa papa butari bwarigeze kubaho; mu myaka ya 1920 yakoresheje ubuhanga bw’amayeri n’iterabwoba kugira ngo ashyireho ubutegetsi mu Budage. Mu 1933, Hitler yabaye umufatanyabikorwa we mwiza mu mishyikirano maze hashyirwaho konkordati yahaye Kiliziya Gatolika inyungu mu by’idini no mu burezi, mu gihe Abagatolika basabwaga kwikura mu bikorwa by’imibereho n’ibya politiki. Uku kwegura kwa ‘ku bushake’ kwa Gatolika ya politiki, kwategetswe i Roma, kworohereje izamuka ry’Abanazi.”
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
Mu nama y’Abaminisitiri yo ku wa 14 Nyakanga 1933, Adolph Hitler yagaragaje igitekerezo cye muri uko kwezi nyine ko amasezerano Pacelli yagiranye n’Abanazi, agahesha Ubudage, yaremye “urubuga rw’icyizere…. mu rugamba rwarimo rukura rwo kurwanya Ubuyuda mpuzamahanga.”
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Igitabo cya Cornwell nticyakiriwe neza n’Abagatolika banze kwemera ibimenyetso byagaragazaga ko Pacelli ari we mpamvu nyamukuru yatumye Hitler ashobora kugera ku butegetsi, kuko Ubudage bwari igihugu gifite ubwiganze bw’Abagatolika. Pacelli yari yaragiranye amasezerano abuza inzu y’itangazamakuru ya Gatolika, ibigo by’amakuru bya Gatolika n’amashuri ya Gatolika kugira icyo bavuga ku cyerekezo cya Hitler guhera mu 1933. Igitabo gikurikirana neza imyumvire ya Pacelli yagaragaraga ku buryo bweruye ko yarwanyaga Abayahudi, ari na we waje kuba papa mu gihe cy’Intambara ya Kabiri y’Isi Yose. Nibura ingingo eshatu zishobora kwemezwa hashingiwe ku masoko y’amateka yizewe cyane akubiye muri icyo gitabo.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Icya mbere ni intambara y’umwami wo mu majyaruguru n’umwami wo mu majyepfo, nk’uko bigaragazwa muri Daniyeli igice cya cumi na kimwe. Muri iyo ntambara, abanzi ni Gatolika irwanya ubuhakanyi bwo kutemera ko Imana iriho, papa ahanganye n’Ubukomunisiti. Indi ngingo ni uko papa yakoresheje Ubunazi nk’ingabo ze z’intumwa zirwanya ubuhakanyi bwo kutemera ko Imana iriho mu gihe cy’Intambara ya Kabiri y’Isi Yose, nk’uko papa yakoresheje Ubuporotesitanti bwahakanye ukwizera nyakuri mu mwaka wa 1989, nk’ingabo ze z’intumwa zirwanya ubuhakanyi bwo kutemera ko Imana iriho bwa Leta Zunze Ubumwe z’Abasoviyeti. Igitabo kandi kigaragaza imiterere y’ubuhanuzi yo imbere n’iyo hanze ihagarariwe n’ubutumwa bwa satani bwaturutse mu gitangaza cyabereye i Fatima.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Intambara yo ku mupaka ya Raphia, ihagarariwe mu mirongo ya cumi na rimwe na cumi na kabiri ya Daniyeli cumi na rimwe, igereranya intambara yo ku mupaka iri gukinirwa ubu muri Ukraine. Intambara ya kera yari intambara ishyushye; iya kabiri ni intambara ya kabiri y’intumwa, aho ingabo z’intumwa zibigizemo uruhare mu guhura kwica. Raphia igaragaza intambara yo ku mupaka nk’iri hagati y’umwami w’amajyaruguru n’umwami w’amajyepfo, ariko ubuhanuzi bwigisha ko kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba, maraya w’i Tiro yibagiranye, Yezebeli ari i Samariya, kandi Herodiya yasimbutse umunsi mukuru w’amavuko wa Herode. Abo batangabuhamya batatu b’uruhare rw’umwami w’amajyaruguru muri aya mateka y’ubu, ni uko ari inyuma y’amagambo akurura imigozi. Intambara zishyushye, intambara z’intumwa, n’intambara z’ubutita zibaho mu gihe yibagiranye zikorwa n’ingabo z’intumwa ze.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Uburusiya ni we mwami w’amagepfo, kandi ubu buri mu ntambara iri ku mupaka, iterwa inkunga n’abanyaglobaliste bo mu isi y’Uburengerazuba, cyane cyane Abademokarate b’aba-progressive n’Abarepubulikani ba RINO (Republican In Name Only) muri Leta Zunze Ubumwe za Amerika. Igihe Leta Zunze Ubumwe za Amerika zigaragazwa nk’ingabo z’intumwa z’umwami w’amajyaruguru mu murongo wa mirongo ine wa Daniyeli cumi n’umwe, ibiranga byazo bibiri by’ubuhanuzi ni ububasha bwa gisirikare n’imbaraga z’amafaranga. Leta Zunze Ubumwe za Amerika zirimo gukora muri Ukraine umurimo nk’uwo zakoze mu 1989, zifasha Papa kurwanya Uburusiya, kandi izo ngabo z’intumwa ziri ku butaka, zirwanirira Ukraine, zuzuyemo cyane abashyigikiye Abanazi ku buryo n’itangazamakuru risanzwe ridashobora kubihakana. Ubu Roma irimo gukoresha ingabo z’intumwa nk’izo yakoresheje mu ntambara ikaze yari Intambara ya Kabiri y’Isi Yose, no mu 1989, mu kurwanya Uburusiya. Soma igitabo: Papa wa Hitler, Amateka y’Ibanga ya Piyo wa XII.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Mu buryo nk’ubwo, igihe Imana yari igiye guhishurira Yohana wakundwaga amateka y’itorero mu bihe bizaza, yamuhaye icyemezo cy’uko Umukiza yita ku bwoko Bwe kandi akabwitaho, imwereka ‘umeze nk’Umwana w’umuntu,’ agenda hagati y’ibitereko by’amatabaza, byagereranyaga amatorero arindwi. Mu gihe Yohana yeretswe intambara zikomeye ziheruka z’itorero n’ububasha bwo mu isi, yemerewe kandi kubona intsinzi iheruka no gukizwa kw’abizerwa. Yabonye itorero rigeze mu ntambara yica n’inyamaswa n’ishusho yayo, kandi kuramya iyo nyamaswa bigategekwa ku gihano cy’urupfu. Ariko arebye hirya y’umwotsi n’urusaku rw’urugamba, abonayo abantu bari ku Musozi Siyoni bari kumwe n’Umwana w’Intama, bafite, mu cyimbo cy’ikirango cy’inyamaswa, ‘izina rya Se ryanditswe ku ruhanga rwabo.’ Kandi yongeye kubona ‘abanesheje inyamaswa, n’ishusho yayo, n’ikirango cyayo, n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahuri, bafite inanga z’Imana’ kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Aya masomo ni ayo kutwungura. Dukeneye gushinga ukwizera kwacu ku Mana, kuko hari igihe kiri hafi imbere yacu kizagerageza imitima y’abantu. Kristo, ari ku Musozi wa Elayono, yasubiyemo imanza ziteye ubwoba zagombaga kubanziriza kugaruka Kwe kwa kabiri ati: ‘Muzumva intambara n’impuha z’intambara.’ ‘Ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’ibyorezo, n’imitingito ahantu hatandukanye. Ibyo byose ni intangiriro y’umubabaro.’ Nubwo ubu buhanuzi bwagize isohozwa ryo ku rugero runaka mu irimbuka rya Yerusalemu, burushaho kwerekezwa ku minsi ya nyuma.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Duhagaze ku rugi rw’ibintu bikomeye kandi bikomeye cyane mu bwubahane. Ubuhanuzi buri gusohora vuba. Umwami ari ku rugi. Vuba aha hagiye kutwugurukira igihe kizaba gikurura inyungu ikomeye cyane ku bantu bose bazima. Impaka zo mu bihe byahise zizongera kubyutswa; kandi hazavuka impaka nshya. Ibyabaye bigiye gukinirwa mu isi yacu ntibirarotwa na gato. Satani ari gukora anyuze mu bikoresho by’abantu. Abari gushyiraho umuhati wo guhindura Itegeko Nshinga no kubona itegeko rishyiraho kubahiriza umunsi wa Ku cyumweru ntibazi neza na busa icyo bizavamo. Ingorane ikomeye iri hafi kudutera.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Ariko abagaragu b’Imana ntibakwiriye kwiringira bo ubwabo muri iki gihe gikomeye cy’amage. Mu iyerekwa ryahawe Yesaya, Ezekiyeli, na Yohana, tubona uburyo ijuru rifitanye isano ya bugufi n’ibibera ku isi n’uburyo Imana yita cyane ku bayikiranukira. Isi ntiyabuze uyitegeka. Gahunda y’ibizaba iri mu maboko y’Umwami. Nyiricyubahiro wo mu ijuru ni we ufite mu nshingano ze iherezo ry’amahanga, kimwe n’ibireba itorero rye.” Testimonies, volume 5, 752, 753.