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.
Umugani w’abakobwa cumi usubirwamo ijambo ku rindi mu mateka y’ibihumbi ijana na mirongo ine na bine. Habakuki igice cya kabiri kigaragaza umutima w’uwo mugani igihe kigaragaza iyerekwa rivuga ku iherezo.
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.
Nzahagarara ku murimo wanjye wo kurinda, niyerekeze ku munara, ndebe icyo azambwira, n’icyo nzasubiza ubwo nzacyahwa. Maze Uwiteka aransubiza, aravuga ati: Andika iyerekwa, urishyire ku bisate mu buryo busobanutse, kugira ngo urisoma abashe kwiruka. Kuko iyerekwa rikiri iry’igihe cyagenwe, ariko ku iherezo rizavuga, kandi ntirizabesha; nubwo ryatinda, uritegereze, kuko rwose rizaza, ntirizatinda. Dore, umutima w’uwishyira hejuru ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakuki 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Umurongo wa makumyabiri na karindwi wa Daniyeli 11 na wo ugaragaza “igihe cyategetswe.”
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.
Kandi imitima y’abo bami bombi izaba yifitemo kugirira nabi, kandi bazavugira ibinyoma ku meza amwe; ariko ntibizashoboka: kuko iherezo rizaba mu gihe cyagenwe. Danieli 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.
“Iyerekwa” rishyirwaho n’i Roma ni iry’“igihe cyagenwe,” kandi abo bami babiri bafite ku mutima gukora iby’ubugome no kuvugira ibinyoma ku meza amwe bagaragaza ikimenyetso cy’inzira y’ubuhanuzi kigera mbere y’uko iyerekwa “rivuga.” Mbere y’igihe cyagenwe, abami babiri bavuga “ibinyoma,” ariko igihe iyerekwa rivuze mu gihe cyagenwe, ntiribeshya. Icyo gihe cyagenwe ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kandi inama yo ku meza ni yo iranga itangira ry’igihe cy’ubuhanuzi. “Iyerekwa” risohora mu mateka ku itegeko ryo ku Cyumweru, ariko rishyirwaho mbere y’iryo tegeko ryo ku Cyumweru. Ibyo biragaragara kuko abanyamurava babwirwa gutegereza iyerekwa, kandi babwirwa kuritangaza. Ntibashoboraga kuritangaza mbere y’isohozwa ryaryo, iyo iyerekwa ritaba ryaramaze gushyirwaho.
Jeremiah represents those who “wait” for the vision:
Yeremiya agereranya abategereza iyerekwa:
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.
Uwiteka, urabizi: nyibuka, unsure, unkanire ku bandenganya; ntunkureho kubera kwihangana kwawe: umenye yuko ari ku bwawe naciriwe umugayo. Amagambo yawe yarabonetse, ndayarya; kandi ijambo ryawe ryambereye ibyishimo n’umunezero w’umutima wanjye: kuko nitiriwe izina ryawe, Uwiteka Mana Nyiringabo. Ntiicaye mu iteraniro ry’abashinyaguzi, habe no kwishimana na bo; nicaye jyenyine kubera ukuboko kwawe: kuko wanyujujemo uburakari. Ni iki gituma ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kitavurwa, cyanga gukira? Mbese uzambera rwose nk’umubeshi, kandi nk’amazi ayoyoka? Ni cyo gitumye Uwiteka avuga ati: Nugaruka, ni bwo nzakugarura, nawe uzahagarara imbere yanjye: kandi nutandukanya ikintu cy’igiciro n’ikidafite umumaro, uzamera nk’akanwa kanjye: bo bazakugarukire, ariko wowe ntuzabasange. Kandi nzakugira kuri ubu bwoko nk’urukuta rw’umuringa rukomeye: kandi bazakurwanya, ariko ntibazakunesha: kuko ndi kumwe nawe kugira ngo nkize kandi nkurokore, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’abanyabyaha, kandi nzagucungura mu kuboko kw’ab’igitugu. Yeremiya 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.
Itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika ni ho ikimenyetso cyo “kwibuka” kirangwa. Ni ho Isabato ihora igomba kwibukwa ihinduka ikigeragezo cya nyuma gikomeye. Ni ho maraya w’i Tiro, wari waribagiranye, yibukwa. Ni ho Imana yibuka ibyaha bya Babuloni kandi ikayiha urubanza rwikubye kabiri.
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.”
Ikimenyetso cy’inzira aho ukuvuga guherereye ni itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, kuko aho ni ho ya nyamaswa yo ku isi “ivuga” nk’ikiyoka. Kuri icyo kimenyetso cy’inzira kandi indogobe iri mu murongo w’ubuhanuzi bwa Balamu “ivuga.” Igihe Yohana Umubatiza avutse, se Zakariya, wari warabujijwe n’Imana kuvuga, na we “aravuga.”
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.
Nuko ku munsi wa munani baza gukeba uwo mwana; maze bashaka kumwita Zakariya, bakurikije izina rya se. Ariko nyina arasubiza ati Oya; ahubwo azitwa Yohana. Baramubwira bati Mu bo mu muryango wawe nta n’umwe witwa iryo zina. Nuko bagira ibimenyetso kwa se, babaza uko ashaka ko yitwa. Asaba icyapa cyo kwandikaho, arandika ati Izina rye ni Yohana. Bose baratangara. Muri ako kanya umunwa we urabumbuka, ururimi rwe ruradohoka, aravuga, asingiza Imana. Luka 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.
Ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, igikomere cyica cy’ubupapa kirakira, maze aba ubwami bwa munani bukomoka kuri bwa burindwi, igihe Leta Zunze Ubumwe za Amerika, zifite perezida Donald Trump, ari perezida wa munani ukomoka kuri ba barindwi. Muri icyo gihe nyine, abantu ibihumbi ijana na mirongo ine na bine barazamurwa nk’ibendera. Abo bantu ibihumbi ijana na mirongo ine na bine ni itorero rya munani rikomoka kuri arindwi. Ku itegeko ryo ku cyumweru, umubare umunani urangwa, kandi ku munsi wa munani ni ho Yohana yakebwe maze Zakariya aravuga. Zakariya bisobanura ko Imana “yibutse.” Itegeko ryo ku cyumweru ni icyiganano cy’Isabato y’ukuri yagombaga “kwibukwa.” Ku itegeko ryo ku cyumweru, maraya w’i Tiro “aribukwa.” Ni ku itegeko ryo ku cyumweru Imana “yibuka” ibyaha bya Babuloni kandi ikubira kabiri urubanza rwayo.
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.”
Yeremiya ahagarariye abababajwe no gucika intege kwa mbere kandi bategereje iyerekwa ritinda. Ahagarariye abizerwa bahinduka akanwa k’Imana mu gihe cyagenwe, igihe iyerekwa rivuga kandi ntiribeshye. Iyerekwa rivuga mu gihe cyagenwe ribanzirizwa n’abami babiri babwirana ibinyoma bari ku meza amwe. Icyo gikorwa kibanziriza itegeko ryo ku Cyumweru, bityo kikabera mu mateka ya Panium nk’uko biteganywa mu mirongo ya cumi na itatu kugeza kuri cumi na gatanu, ari na cyo gihe kimwe “abambuzi bo mu bantu” bashyiraho “iyerekwa.”
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.
No muri iyo minsi abantu benshi bazahagurukira kurwanya umwami w’ikusi; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyikaho iyerekwa; ariko bazagwa. Daniyeli 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.
“Abambuzi” ni Roma, kandi Roma yo mu minsi y’imperuka ni Gatolika. Papa ni we ushyiraho icyo cyerekanywe, kandi abikora mu gihe kiri hafi mbere y’itegeko ryo ku Cyumweru. Abikora yinjiriye mu ntambara ya Panium aho Trump atsindira Putin. Iyo ntambara yabaye mu mwaka wa 200 Mbere ya Kristo, ari na wo mwaka umwe Roma y’abapagani yinjiye mu mateka y’ubuhanuzi. Pompey Mukuru yigaruriye Yerusalemu mu mwaka wa 63 Mbere ya Kristo. Icyo gikorwa cyabaye mu gihe cy’urugamba rwe mu Burasirazuba, ubwo yinjiraga mu ntambara y’abavandimwe b’Abahasimoneya, Hyrcanus II na Aristobulus II. Pompey yashyigikiye Hyrcanus II, agota Yerusalemu, maze amaherezo afata uwo murwa nyuma y’amezi atatu awugose. Ibyo byaranze iherezo ry’ubwigenge bw’u Buyuda n’intangiriro y’ubutegetsi bwa Roma muri ako karere, nyuma kakaza kuba intara itegetswe na Roma.
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.
Mbere y’itegeko ryo ku Cyumweru, papa yinjira mu mateka afitanye isano n’intambara ya Panium. Iyo yinjiye mu mateka y’ubuhanuzi, ukuboneka kwe gushinga iyerekwa; rya yerekwa rizakomeza “kuvuga” mu “gihe cyagenwe” cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. “Iyerekwa” ryatinze ni rya buhanuzi butagezweho bwaranze itangira ry’igihe cyo gutinda mu mugani w’abakobwa cumi. Kandi ni na bwo bwaranze ukuza kwa marayika wa kabiri wo muri ba marayika batatu bo mu Byahishuwe 14. Ubu ni ubuhanuzi butagezweho bwatangije igihe cyo gutegereza, hamwe no guterwa umwete wo “gutegereza” isohozwa ryabwo, nubwo ryatinze.
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.
Mu mateka y’Abamilerite, igihe cyo gutinda cyasojwe mu nama y’inkambi yabereye i Exeter kuva ku wa 12 Kanama kugeza ku wa 17, 1844. Gucika intege kwatewe n’ubuhanuzi butagezweho, kwinjiza igihe cyo gutegereza cyari cyagenewe kurangiza imico y’amatsinda abiri y’abakobwa b’isugi, hanyuma hakurikiraho ibisobanuro by’ubwo buhanuzi bwari bwarabanjirije kunanirwa. Ibisobanuro byatangiwe i Exeter bigaragaza ibisobanuro birambuye bifitanye isano n’iyerekwa igihe risohoye. Ibiranga nk’ibyo ni na byo biboneka muri Matayo igice cya cumi na gatandatu, igihe Kristo yajyanaga abigishwa Be i Kayisariya ya Filipo. Uhereye icyo gihe, Kristo yatangiye kwigisha abigishwa mu buryo butaziguye ibyari bigiye kuba ku musaraba.
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.
Uhereye icyo gihe Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, akababazwa byinshi n’abakuru n’abatambyi bakuru n’abanditsi, kandi akicwa, maze akazurwa ku munsi wa gatatu. Matayo 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.
Bikwiriye kwitonderwa ko uyu murongo tumaze kuvuga uza hagati y’aho Yesu yagaragaje ko Petero yari ayobowe na Mwuka Wera mu kumenya Yesu ko ari Kristo, Umwana w’Imana ihoraho. Hanyuma, igihe Kristo yatangiraga kubigisha iby’umusaraba wari ugiye kuza, Petero yarwanyije ubwo butumwa, maze Kristo yita Petero Satani. Ubutumwa buhishurwa iyo iyerekwa rishingiyeho neza butuma habaho ibyiciro bibiri by’abaramya, byombi bishushanyijwe na Petero.
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.
Kayisariya Filipi ni Panium, kandi byombi bituganisha ku gihe cyagenwe cy’umusaraba mu murongo wa Kristo, ku wa 22 Ukwakira 1844 mu mateka y’Abamilerite no ku itegeko ryo ku cyumweru muri iki gihe. Panium, Kayisariya Filipi, n’iteraniro ry’ingando ry’i Exeter ni ikimenyetso kimwe cy’ubuhanuzi. Kuri iki kimenyetso cy’ubuhanuzi ni ho iyerekwa rishingwa binyuze mu kwinjizwa kwa papa mu nkuru. Gushingwa kw’iyerekwa kubanziriza igihe cyagenwe, kuko Kayisariya Filipi yabanje umusaraba, iteraniro ry’ingando ry’i Exeter ribanziriza ku wa 22 Ukwakira 1844, kandi Panium mu mwaka wa 200 M.K. yabanje ko Pompi atsinda Yerusalemu mu mwaka wa 63 M.K. Mbere y’itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, papa, ari we maraya wa Tiro, azinjira ku mugaragaro mu mateka y’ubuhanuzi. Igihe azabikora, iyerekwa rizaba rishingiweho.
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.
Iyerekwa rishingiye ku ntambara ya gatatu yo mu cyimbo ivugwa mu gice cya cumi na kimwe. Intambara ya mbere yo mu cyimbo irerekana iy’iherezo yo mu cyimbo, bityo intambara y’iherezo yo mu cyimbo izaba ifite imiterere y’ubuhanuzi nk’iy’iya mbere. Umwami wo mu majyepfo, ushushanyirizwa mu izina Vladimir, risobanura umutware w’umuryango mugari, akurwaho binyuze mu ihuriro riri hagati ya papa na perezida wa Leta Zunze Ubumwe za Amerika. Papa wa nyuma azaba uwa munani ukomoka kuri ba barindwi, mu isohozwa ry’Ibyahishuwe cumi na birindwi, kandi perezida wa nyuma azaba uwa munani ukomoka kuri ba barindwi, nk’uko bizaba no ku ibendera ry’abihumbi ijana na mirongo ine na bane.
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.
Mu itangiriro, isano ryari hagati ya papa na perezida ryari “ubufatanye bw’ibanga,” kandi n’ubufatanye bwa perezida wa munani kandi wa nyuma na papa na bwo buzaba “ubw’ibanga,” kuko muri iki gihe indaya y’i Tiro ihanurwa ko “yibagiranye.” Ubufatanye hagati ya Reagan na Papa Yohani Pawulo wa II bwari ubw’ibanga, ariko icyarimwe papa yabaye isura izwi cyane kurusha izindi ku isi. Icyo “cyibagiranye” ku byerekeye indaya y’i Tiro isambana n’abami bose bo mu isi ni ikiranga cyihariye cy’ubupapa, gihuriza ibyaha byabwo byose mu cyiciro kimwe cy’ubwigomeke. Icyo kiranga ni uko Kiliziya Gatolika yihamiriza ko ifite “ukutabeshya.” Uku kuri ni ingenzi cyane kububona ku buryo ubu ngiye gusoza iyi nyandiko n’igice cyo mu gitabo cya Mushiki wacu White. Tuzakomeza iyi mirongo mu nyandiko ikurikira, ariko uko usoma igice gikurikira kivuye mu gitabo The Great Controversy, ujye wibuka ko hafi ya buri wese mu bagize guverinoma ya Trump ari Umugatolika wa Roma, hakabamo uruvange rwa Pentekotisime ndetse n’ingaruka zihora zihari za Franklin Graham, uherutse guhamagarira abantu gusengera mu ruhame antikristo uvugwa mu buhanuzi bwa Bibiliya.
“Liberty of Conscience Threatened
“Ubwisanzure bw’Umutimanama Buri Mu Kangaratete
“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!
“Ubupapa ubu busigaye bwaratangiye kurebwa n’Abaporotesitanti neza cyane kurusha uko byari bimeze mu myaka ya kera. Muri ibyo bihugu aho Gatolika itari ku butegetsi bwisumbuye, kandi aho abapapisite bari gufata inzira y’ubwumvikane kugira ngo babone ijambo, hariho ukwiyongera kw’ubudashishikazwa n’inyigisho zitandukanya amatorero yavuguruwe n’ubutegetsi bw’ubupapa; igitekerezo kiragenda gishinga imizi kivuga ko, erega, tudatandukaniye cyane ku ngingo z’ingenzi nk’uko byajyaga bitekerezwa, kandi ko kwemera bike ku ruhande rwacu byatuma tugirana n’i Roma ubwumvikane burushijeho kuba bwiza. Hari igihe Abaporotesitanti bahaga agaciro gakomeye umudendezo w’umutimanama wari waraguzwe igiciro kinini cyane. Bigishaga abana babo kwanga ubupapa urunuka kandi bagafataga ko gushaka kubana mu bwuzuzanye n’i Roma byari ukutaba indahemuka ku Mana. Ariko se mbega ukuntu ibitekerezo biri kugaragazwa ubu bitandukanye cyane!”
“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.
“Abarwanashyaka b’ubupapa batangaza ko itorero ryasebejwe, kandi isi y’Abaporotesitanti ikunda kwemera iyo mvugo. Benshi bashimangira ko ari akarengane gucira itorero ryo muri iki gihe urubanza hashingiwe ku mahano n’ubupfapfa byaranze ingoma yaryo mu binyejana by’ubujiji n’umwijima. Urugomo rwaryo ruteye ubwoba barurenganura bavuga ko rwatewe n’ubunyamaswa bw’ibihe by’icyo gihe, kandi bakavuga ko ingaruka z’umuco wa none zahinduye imyumvire yaryo.”
“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?
“Mbese aba bantu bibagiwe ikirego cyo kutibeshya na gato iki butegetsi bw’ubwibone bwakomeje kuvuga mu gihe cy’imyaka magana inani? Aho kugira ngo icyo kirego kirekurwe, cyongeye kwemezwa mu kinyejana cya cumi n’icyenda mu buryo bw’ubushishozi buruta ubwo mbere hose. Nk’uko Roma ivuga iti, ‘itorero ntiryigeze riyoba; kandi nk’uko Ibyanditswe bivuga, ntirizigera na rimwe riyoba’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), ni gute ryakwihakana amahame yayoboye inzira yaryo mu bihe byashize?”
“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.
Itorero rya papa ntirizigera na rimwe rihara ibyo ryiyitirira byo kudashobora gukora ikosa. Ibyo ryose ryakoze mu gutoteza abanga amahame y’inyigisho zaryo, ribifata ko byari bikwiye; none se ntiryasubira gukora ayo moko nyayo y’ibikorwa, igihe ryabona uburyo? Nimucyo imbogamizi ubu rishyirirwaho n’ubutegetsi bw’isi zikurweho, kandi Roma isubizwe mu bubasha bwayo bwa kera, maze bidatinze hazongera kubaho ukuzuka kw’ubugome bwayo n’itoteza ryayo.
“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.’
“Umwanditsi uzwi cyane avuga atya ku myifatire y’ubuyobozi bw’ikirenga bwa papa ku byerekeye ubwisanzure bw’umutimanama, no ku kaga cyane cyane kibasiye Leta Zunze Ubumwe z’Amerika bitewe n’intsinzi y’imigambi yabwo: ‘Hari benshi bakunda kuvuga ko ubwoba ubwo ari bwo bwose bwo gutinya Ugatolika bw’Abaroma muri Leta Zunze Ubumwe z’Amerika buturuka ku rwango rushingiye ku kubogama cyangwa ku bwana bwo mu bitekerezo. Bene abo nta kintu babona mu miterere no mu myifatire y’Ubaromani gifitanye ubugome n’inzego zacu z’ubwisanzure, cyangwa se ntibabone ikintu na kimwe giteye impungenge mu gukura kwabwo. Nuko rero, tubanze tugereranye amwe mu mahame shingiro ya guverinoma yacu n’ay’Itorero Gatolika.’”
“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.’
“Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika ryemeza umudendezo w’umutimanama. Nta kintu gifite agaciro karuta ako cyangwa cy’ishingiro kurushaho. Papa Piyo wa IX, mu Rwandiko rwe rw’Ubushumba rwo ku wa 15 Kanama 1854, yaravuze ati: ‘Inyigisho z’ubupfu n’iz’ikinyoma, cyangwa se amahurumane avugwa mu kurengera umudendezo w’umutimanama, ni ikosa ry’icyorezo gikomeye cyane—icyago, mu bindi byose, gikwiye kurushaho gutinywa mu gihugu.’ Uwo papa nyine, mu Rwandiko rwe rw’Ubushumba rwo ku wa 8 Ukuboza 1864, yavumye ‘abahamya ko hari umudendezo w’umutimanama n’uwo gusenga uko umuntu ashaka,’ kandi anavuma ‘abandi bose batsimbarara ku mvugo yuko itorero ridashobora gukoresha imbaraga.’”
“‘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.’…
“‘Uburyo bwihariye Roma yigaragazamo muri Leta Zunze Ubumwe za Amerika ntibisobanura ihinduka ry’umutima. Yihanganirwa aho nta bushobozi ifite. Musenyeri O’Connor aravuga ati: ‘Ubwisanzure bw’idini bwihanganirwa gusa kugeza igihe ibinyuranye na bwo bishobora gushyirwa mu bikorwa bitashyira isi Gatolika mu kaga.’… Arikiyepisikopi wa St. Louis yigeze kuvuga ati: ‘Ubuhakanyi no kutizera ni ibyaha by’ubugome; kandi mu bihugu bya Gikristo, nko mu Butaliyani no muri Esipanye, urugero, aho abantu bose ari Abagatolika, kandi aho idini Gatolika ari igice cy’ingenzi cy’amategeko y’igihugu, ibyo bihanishwa nk’uko n’ibindi byaha bihanishwa.’…”
“‘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.
“‘Buri karidinari, musenyeri mukuru, na musenyeri wese wo mu Itorero Gatolika arahira indahiro yo kuba indahemuka kuri papa, kandi muri iyo ndahiro habonekamo aya magambo akurikira: “Abahakanyi, abatandukanije Itorero, n’abagomeye umutware wacu twavuze (papa), cyangwa abamusimbuye bavuzwe haruguru, nzabarwanya kandi nzabirukana uko nshoboye kose.”’—Josiah Strong, Our Country, ch. 5, pars. 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.
“Ni ukuri ko mu muryango wa Kiliziya Gatolika y’i Roma harimo Abakristo b’ukuri. Mu bihumbi by’abarimo muri iyo kiliziya, hari abarimo bakorera Imana bakurikije umucyo mwiza kurusha uwo bafite. Ntibemererwa kugera ku Ijambo ryayo, bityo ntibabasha gutahura ukuri. Nta na rimwe barabona itandukaniro riri hagati y’umurimo w’umutima muzima no guhora mu mihango no mu migenzo gusa. Imana ireba ayo mabugingo ifite impuhwe n’ubugwaneza bwo kuyagirira impuhwe, nubwo yarezwe mu kwizera kuyobya kandi kudahaza. Izatuma imirasire y’umucyo yinjira mu mwijima mwinshi uyakikije. Izabahishurira ukuri nk’uko kuri muri Yesu, kandi benshi bazakomeza gufata umwanya wabo hamwe n’ubwoko bwayo.”
“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.
Ariko Uromanizimu nk’uburyo bw’imitegekere y’idini ubu ntibuhuje n’ubutumwa bwiza bwa Kristo kurusha uko byari bimeze mu gihe icyo ari cyo cyose cyabanje mu mateka yabwo. Amatorero y’Abaporotesitanti ari mu mwijima mwinshi, bitaba ibyo akaba yashoboraga gutahura ibimenyetso by’ibihe. Kiliziya Gatolika iraguka cyane mu migambi yayo no mu buryo ikoramo. Ikoresha amayeri yose kugira ngo yongere ububasha bwayo kandi yagure ingaruka zayo, yitegura intambara ikaze kandi ihamye yo kongera kwigarurira ubutegetsi bw’isi, kongera gushyiraho itotezwa, no gutesha agaciro ibyo Abaporotesitanti bakoze byose. Gatolika iragenda yigarurira impande zose. Nimurebe ubwiyongere bw’umubare w’insengero na shapeli byayo mu bihugu by’Abaporotesitanti. Nimurebe ukuntu amashuri makuru na seminari zayo bikundwa muri Amerika, aho bishyigikirwa cyane n’Abaporotesitanti. Nimurebe ukwiyongera kw’imihango ya ritualizimu mu Bwongereza n’ukuntu hakunze kubaho abava mu ruhande rumwe bakajya mu murongo w’Abagatolika. Ibi bintu byagombye gukangura impungenge z’abaha agaciro amahame atanduye y’ubutumwa bwiza.
“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.
“Abaporotesitanti bavanze kandi bashyigikira ubupapa; bagiranye ubwumvikane bwo kwitesha agaciro kandi batanga ibyemezo byo kworoshya ibintu ku buryo n’Abapapiste ubwabo batangazwa no kubibona kandi ntibabashe kubisobanukirwa. Abantu bahumye amaso ku miterere nyakuri y’Uburomani no ku kaga gakwiriye gutinywa gaturuka ku busumbane bwabwo. Rubanda bakeneye gukangurwa kugira ngo barwanye intambwe z’uyu mwanzi urusha abandi kuba mubi ku bwisanzure bw’abaturage n’ubw’idini.”
“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.
“Abaporotesitanti benshi batekereza ko idini Gatolika ridafite ubwiza kandi ko kuramya kwaryo ari urukurikirane rw’imihango irambirana kandi idafite icyo isobanuye. Aha baribeshya. Nubwo Uromanisimu ushingiye ku buriganya, si uburyarya bw’akagoryi kandi butanoze. Imihango y’idini ya Kiliziya Gatolika ya Roma iratangaje cyane kandi ikora ku mutima. Ubwiza bwayo buhebuje n’imigenzo yayo ikomeye bishukashuka ibyumviro by’abantu kandi bigacecekesha ijwi ry’ubwenge n’iry’umutimanama. Ijisho riranezezwa. Insengero z’igitangaza, imitambagiro ihambaye, za alitari z’izahabu, ahantu hera harimbishijwe amabuye y’agaciro, amashusho yatoranyijwe neza, n’ibishushanyo bibajwe mu buryo buhebuje, byose bikurura abakunda ubwiza. N’ugutwi na ko gufatwa mpiri. Umuziki waho nta uwurusha ubuhanga. Amajwi aranguruye kandi akungahaye y’organi ifite ijwi riremereye, avanze n’indirimbo y’amajwi menshi, ubwo akwira munsi y’inyubako ndende z’amadome n’inzira zishyigikiwe n’inkingi zo muri katedarali zayo zihambaye, ntashobora kubura gutera mu mutima ubwoba bwo kubahuka no kwiyumvamo icyubahiro.”
“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.
Ubu bwiza bwo ku ruhande rw’inyuma, uburanga bw’icyubahiro n’imihango, ibyo byose usanga ari ugushinyagurira gusa inyota y’umutima urwaye icyaha, ni ikimenyetso cy’ukononekara ko mu mutima. Idini rya Kristo ntirikenera bene ibyo bikurura kugira ngo ryemerwe. Mu mucyo urabagirana uturutse ku musaraba, Ubukristo nyakuri bugaragara bufite ubutungane n’ubwiza bitunganye ku buryo nta mitako yo hanze ishobora kongera agaciro kabwo nyakuri. Ni ubwiza bwo kwezwa, umutima w’ubugwaneza n’ituze, ari byo bifite agaciro imbere y’Imana.
“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.
“Ubuhanga buhebuje mu buryo bwo kwandika si byo byanze bikunze bimenyekanisha ibitekerezo bitanduye kandi bizamuwe. Imyumvire ihanitse y’ubugeni, n’uburanga bworoshye bw’uburyohe, kenshi biboneka mu bitekerezo by’abantu b’isi kandi bayoborwa n’irari ry’umubiri. Kenshi Satani abyifashisha kugira ngo ayobye abantu, bibagirwe ibyo ubugingo bukeneye, babure kwita ku buzima bw’ahazaza butazapfa, batera umugongo Umutabazi wabo utagira iherezo, maze babeho baharanira iyi si yonyine.”
“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.
Idini ishingiye ku byo hanze ikurura umutima utarahinduwe mushya. Ubwiza bw’akarengane n’imihango y’ugusenga kwa Gatolika bifite imbaraga zishukana kandi ziroha imitima, ari byo bituma benshi bayobywa; maze bagatangira kubona Itorero ry’i Roma nk’irembo nyakuri ry’ijuru. Uretse gusa abateye ibirenge byabo bashikamye ku rufatiro rw’ukuri, kandi imitima yabo yarahinduwe mishya na Mwuka w’Imana, ni bo bonyine batagerwaho n’ingaruka zaryo. Ibihumbi byinshi bidafite ubumenyi bwa Kristo bushingiye ku byo umuntu yiboneye ku giti cye bizayobywa kwemera ishusho yo kubaha Imana idafite imbaraga zayo. Idini nk’iryo ni ryo nyamwinshi bifuza koko.
“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.
“Ukuvuga kw’itorero ko rifite uburenganzira bwo kubabarira bituma Umunyaroma yumva afite umudendezo wo gukora icyaha; kandi n’itegeko ryo kwatura, ridahari imbabazi zaryo ntizitangwa, na ryo rikunda gutanga urwaho ku kibi. Upfukamira imbere y’umuntu wacumuye, maze akamubwira mu kwatura ibitekerezo by’ibanga n’ibyo umutima we utekereza, aba yatesheje agaciro ubumuntu bwe kandi asuzuguje buri kamere nziza y’ubugingo bwe. Iyo ahishurira umutambyi ibyaha by’ubuzima bwe,—umuntu upfa ukora amakosa, umunyabyaha, kandi kenshi cyane yarangijwe na divayi n’ubusambanyi,—igipimo cye cy’imico kiragabanuka, bityo agahumanywa. Uko atekereza Imana kugabanuka kukagera ku ishusho y’ubumuntu bwacumuye, kuko umutambyi ahagarara nk’uhagarariye Imana. Uku kwatura gusuzuguza, umuntu akubwira undi muntu, ni yo soko y’ibanga ryasohoyemo byinshi mu bibi bihumanya isi kandi biyitegura kurimbuka kwa nyuma. Nyamara ku muntu ukunda kwinezeza, birushaho kumushimisha kwaturira mugenzi we upfa kuruta kubumburira Imana ubugingo bwe. Kamere muntu irushaho kwakira guhanishwa igihano cyo kwicuza kuruta kureka icyaha; biroroshye kurushya umubiri n’ikigunira n’inkeri n’iminyururu ibabaza kuruta kubamba irari ry’umubiri. Arakomeye cyane uwo mutwaro umutima wa kamere wemera kwikorera aho kunamira umutwaro wa Kristo.”
“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.
“Habaho isano ritangaje hagati y’Itorero rya Roma n’Itorero ry’Abayuda ku gihe cyo kuza kwa mbere kwa Kristo. Mu gihe Abayuda bakandagiraga mu ibanga buri hame ryose ry’amategeko y’Imana, inyuma bagaragazaga gukomera cyane mu kuyitondera, bayikoreza amabwiriza aremereye n’imigenzo byatumaga kuyumvira kuba ikintu kibabaza kandi gikomeye kwikorera. Nk’uko Abayuda bavugaga ko bubaha amategeko, ni na ko Abaromanisiti bavuga ko bubaha umusaraba. Bashyira hejuru ikimenyetso cy’imibabaro ya Kristo, nyamara mu mibereho yabo bagahakana Uwo gihagarariye.
“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.
Abapapisite bashyira imisaraba ku nsengero zabo, ku bicaniro byabo, no ku myambaro yabo. Hose hagaragara ibimenyetso by’umusaraba. Hose uhabwa icyubahiro kandi ugashyirwa hejuru mu buryo bwo ku mugaragaro. Ariko inyigisho za Kristo zishyinguwe munsi y’ikirundo cy’imigenzo itagira umumaro, ibisobanuro by’ibinyoma, n’ibyo basaba bikomeye. Amagambo y’Umukiza yerekeye Abayahudi b’abanyabutagondwa, areba abayobozi b’Itorero Gatolika y’i Roma ku mbaraga zirushijeho kuba nyinshi ati: “Bahambira abantu imitwaro iremereye kandi igoye kwikorera, bakayibashyira ku bitugu; ariko bo ntibashaka no kuyikozaho urutoki rumwe.” Matayo 23:4. Abafite umutimanama bazirikana bakomezwa mu bwoba budahwema, batinya uburakari bw’Imana barakaje, mu gihe benshi mu banyacyubahiro b’iryo torero baba mu buzima bw’akataraboneka no mu byishimo by’umubiri.
“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.
“Gusenga amashusho n’ibisigisigi by’abatagatifu, kwambaza abatagatifu, no gushyira papa hejuru cyane ni amayeri ya Satani yo gukura imitima y’abantu ku Mana no ku Mwana wayo. Kugira ngo asohoze kurimbuka kwabo, aharanira kuyobya ibitekerezo byabo ngo bireke kwerekeza kuri Uwo ari We wenyine bashoboreramo kubona agakiza. Azabayobora ku kintu cyose gishobora gusimbura Uwo wavuze ati: ‘Nimuze aho ndi, mwa n’abaruhijwe n’abaremerewe mwese, ndabaruhura.’ Matayo 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.
“Ni umuhati wa Satani uhoraho wo kugoreka imico y’Imana, kamere k’icyaha, n’ibibazo nyakuri biri mu ntambara ikomeye. Ubuhanga bwe bwo kuyobya bugabanya inshingano yo kumvira amategeko y’Imana kandi bugaha abantu uburenganzira bwo gukora icyaha. Muri icyo gihe kandi, atuma bakomeza kugira ibitekerezo by’ibinyoma ku Mana, ku buryo bayifata bayitinya kandi bayanga aho kuyikunda. Ubugome buri mu mico ye bwite bwitirirwa Umuremyi; bukagaragarira mu nzego z’idini kandi bukigaragaza mu buryo bwo kuramya. Bityo ibitekerezo by’abantu bigahumishwa, maze Satani akabegukana ngo bamubere ibikoresho byo kurwanya Imana. Binyuze mu myumvire igoretse ku mico y’ubumana, amahanga y’abapagani yayobowe kwemera ko ibitambo by’abantu ari ngombwa kugira ngo ahabwe ubuntu n’Ubumana; kandi ubugome buteye ubwoba bwakozwe mu buryo bunyuranye bw’ugusenga ibigirwamana.”
“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.
Itorero Gatolika y’i Roma, ihuje imiterere ya gipagani n’Ubukristo, kandi, nk’uko bipagani byakoraga, igapfobya imico y’Imana, yakoresheje imigenzereze itari munsi y’ubugome n’ibiteye ishozi. Mu minsi y’ubutegetsi bw’ikirenga bwa Roma, habagaho ibikoresho by’iyicarubozo byo guhatira abantu kwemera inyigisho zayo. Hariho urubaho rwo gutwikaho abatarashakaga kwemera ibyo yiyitirira. Habagaho ubwicanyi bw’indengakamere ku rugero rutazigera rumenyekana keretse ubwo buzahishurwa mu rubanza. Abanyacyubahiro bo muri iyo torero bigaga, bayobowe na Satani shebuja, guhanga uburyo bwo guteza iyicarubozo rikomeye cyane kurushaho kandi ntibwice uwabukorerwaga. Mu bihe byinshi, iyo nzira ya kinyamaswa yasubirwagamo kugera ku rugero ruheruka rw’ukwihangana kwa kimuntu, kugeza ubwo umubiri warekaga guhangana, maze uwababaraga akakira urupfu nk’ukubohorwa kuryoshye.
“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.
“Nguko uko ni ko iherezo ry’abarwanyaga Roma ryagenze. Naho ku bayigenderagaho yari ifite imyitozo y’inkoni, y’inzara ikakaye, n’iyibabaza ry’umubiri mu buryo bwose bushoboka, butera umutima isesemi. Kugira ngo biheshe umugisha wo mu Ijuru, abihana bishe amategeko y’Imana binyuze mu kurenga amategeko ya kamere. Bigishijwe guca imigozi y’isano Yaremye kugira ngo ihe umuntu umugisha kandi inezeze urugendo rwe rwo ku isi. Irimbi rikubiyemo amamiliyoni y’abahohotewe bamaze ubuzima bwabo mu mihati y’ubusa yo kunesha ibyiyumvo byabo bya kamere, yo gukandamiza, nk’ibibabaza Imana, buri gitekerezo cyose n’amarangamutima yose y’impuhwe bagirira bagenzi babo.
“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.
“Niba twifuza gusobanukirwa n’ubugome bukomeye kandi bwiyemeje bwa Satani, bwagaragajwe mu myaka amagana, butagaragariye mu bantu batigeze bumva iby’Imana, ahubwo mu mutima nyirizina no mu rugero rwose rw’Ubukristo, icyo tugomba gukora ni ukureba amateka y’Uburomanizimu. Binyuze muri iyi gahunda y’ubushukanyi nini cyane, umutware w’ikibi asohoza umugambi we wo gusuzuguza Imana no guteza umuntu amakuba. Kandi uko tubona uburyo abasha kwihisha no kurangiza umurimo we abinyujije mu bayobozi b’itorero, ni ko turushaho gusobanukirwa impamvu afitiye Bibiliya urwango rukomeye bene ako kageni. Icyo Gitabo gisomwe, imbabazi n’urukundo by’Imana bizahishurwa; bizaboneka ko nta n’umwe muri iyo mitwaro iremereye ayikoreza abantu. Icyo abasaba cyonyine ni umutima umenetse kandi wicuza, umwuka wicisha bugufi kandi wumvira.”
“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.
“Kristo nta na kimwe yatanzeho urugero mu mibereho Ye cyatuma abagabo n’abagore bikingirana mu mazu y’abamonaki kugira ngo babe bakwiriye ijuru. Ntiyigeze na rimwe yigisha ko urukundo n’impuhwe bigomba gukandamizwa. Umutima w’Umukiza wari wuzuye urukundo rukarenga. Uko umuntu agenda yegera ubutungane bwo mu mico, ni ko amarangamutima ye arushaho kuba atyaye, ni ko arushaho kubona neza icyaha, kandi ni ko impuhwe agirira abababarizwa ziba ndende kurushaho. Papa yihandagaza akavuga ko ari umusigire wa Kristo; ariko se imico ye igereranywa ite n’iy’Umukiza wacu? Mbese hari aho Kristo yigeze azwiho gushinga abantu muri gereza cyangwa kubashyira ku mubabaro wo kubabaza imibiri yabo kuko batamuhaye icyubahiro nk’Umwami w’ijuru? Mbese ijwi Rye ryigeze ryumvikana ricira urwo gupfa abataramwemeye? Ubwo yasuzugurwaga n’abantu bo mu mudugudu w’Abasamariya, intumwa Yohana yuzuye uburakari irabaza iti: ‘Mwami, urashaka ko dutegeka umuriro ukamanuka uva mu ijuru ukabarimbura, nk’uko Eliya yabigenje?’ Yesu yitegereje umwigishwa We amugiriye impuhwe, acyaha uwo mwuka we ukarishye, aravuga ati: ‘Umwana w’umuntu ntiyazanywe no kurimbura ubugingo bw’abantu, ahubwo yazanywe no kubukiza.’ Luka 9:54, 56. Mbega ukuntu uwo mwuka w’uwiyita umusigire We utandukanye n’uwagaragajwe na Kristo.”
“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.
“Itorero ry’i Roma ubu ryiyereka isi rifite isura nziza, ritwikira amateka yaryo y’ubugome buteye ubwoba ribushyiraho ibisobanuro byo kwiregura. Ryambaye imyambaro imeze nk’iya Kristo; ariko ntiryahindutse. Buri hame ry’ubupapa ryabayeho mu bihe byatambutse riracyariho n’uyu munsi. Inyigisho zaremwe mu bihe by’umwijima mwinshi ziracyakomeje kwizera. Ntihakagire uwibeshya. Ubupapa Abaporotesitanti ubu biteguye cyane guha icyubahiro ni bwo bumwe bwategetse isi mu minsi y’Ubugorozi, igihe abantu b’Imana bahagurukaga, bashyira ubuzima bwabo mu kaga, kugira ngo bahishure gukiranirwa kwabwo. Buracyafite ubwibone n’ubwirasi bwo kwishyira hejuru byategekaga abami n’ibikomangoma, kandi bukiyitirira uburenganzira bw’Imana. Umwuka wabwo ntugira ubugome buke cyangwa ubutware bw’igitugu muri iki gihe kuruta igihe bwahotoraga umudendezo wa muntu kandi bukica abera b’Isumbabyose.”
“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?
Ubupapa ni cyo rwose ubuhanuzi bwavuze ko buzaba cyo, ari bwo buyobe bwo mu bihe bya nyuma. 2 Abatesalonike 2:3, 4. Ni kimwe mu bigize imigambi yabwo kwiyambika isura izabasha kurushaho kugera ku ntego yabwo; ariko munsi y’iyo sura ihindagurika nk’iy’umuserebanya, buhisha uburozi budahinduka bw’inzoka. “Nta kwizera kugomba kugirirwa abahakanyi, cyangwa abantu bakekwaho ubuhakanyi” (Lenfant, igitabo cya 1, paji ya 516), ni ko butangaza. Mbese ubu butware, amateka yabwo mu gihe cy’imyaka igihumbi yanditswe mu maraso y’abera, bwakemerwa noneho nk’igice cy’itorero rya Kristo?
“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.
“Nta mpamvu byabayeho ko mu bihugu by’Abaporotesitanti havuzwe ko Gatolika itandukana n’Ubuporotesitanti mu rugero rutari runini nk’uko byari bimeze mu bihe bya kera. Habayeho impinduka; ariko iyo mpinduka ntiyabaye mu bubasha bwa papa. Mu by’ukuri, Gatolika isa cyane n’igice kinini cy’Ubuporotesitanti buriho ubu, kuko Ubuporotesitanti bwasubiye inyuma cyane kuva mu minsi y’Abavugurura.”
“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.
“Nk’uko amatorero y’Abaporotesitanti yakomeje gushaka gutoneshwa n’isi, urukundo rw’ibinyoma rwabahumye amaso. Ntibabona yuko ari byiza kwizera ibyiza ku bibi byose, kandi ingaruka byanze bikunze z’ibyo ni uko amaherezo bazizera ibibi ku byiza byose. Aho guhagarara bashyigikira ukwizera guhabwa abera rimwe ngo kurambe, ubu bameze nk’abasaba Roma imbabazi ku bwo kuyitekerezaho nabi mu buryo butarimo urukundo, bayinginga ngo ibababarire ubunyagitugu bwabo bwo mu bitekerezo.”
“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.
“Itsinda rinini ry’abantu, ndetse no muri ba bandi batabona Romanisime neza, ntibatahura cyane akaga gaturuka ku bubasha bwayo no ku ngaruka zayo. Benshi bavuga ko umwijima mu by’ubwenge no mu myifatire wari wariganje mu Gihe cyo Hagati watumye inyigisho zayo z’amahame, imigenzo y’imiziririzo, n’igitugu byoroherwa gukwira hose, kandi ko ubwenge burushijeho kwaguka bwo muri ibi bihe bya none, ikwirakwizwa rusange ry’ubumenyi, n’ukwihanganirana kurushaho mu by’idini bitatuma kutihanganirana n’igitugu byongera kubaho. Igitekerezo ubwacyo cy’uko imimerere nk’iyo izabaho muri iki gihe cy’umucyo mwinshi kirasekwa. Ni ukuri ko umucyo mwinshi, mu by’ubwenge, mu myifatire, no mu by’idini, urimo kumurikira iki gihe. Mu mapaji afunguye y’Ijambo Ryera ry’Imana, umucyo uturuka mu ijuru wamurikiye abari mu isi. Ariko hakwiriye kwibukwa ko uko umucyo bahawe uba mwinshi kurushaho, ni ko umwijima w’abawugoreka kandi bakawanga urushaho kuba mwinshi.”
“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.
“Kwiga Bibiliya ubishyizeho umutima wo gusenga byerekana Abaporotesitanti imiterere nyakuri y’ubupapa kandi bikabatuma babwangwa kandi bakabwirinda; ariko benshi biyiziho ubwenge cyane ku buryo bumva ko badakeneye gushaka Imana bicishije bugufi kugira ngo bayoborwe mu kuri. Nubwo birata ko bamurikiwe, ntibazi Ibyanditswe Byera ndetse n’imbaraga z’Imana. Bagomba kugira uburyo runaka bwo gutuza imitimanama yabo, kandi bashaka igifite umwuka muke kandi kibasuzuguza gake kurusha ibindi. Icyo bifuza ni uburyo bwo kwibagirwa Imana, ariko bukitwa uburyo bwo kuyibuka. Ubupapa bubereye rwose guhaza ibyifuzo by’abo bose. Bwiteguye amatsinda abiri y’abantu, akubiyemo hafi isi yose—abashaka gukizwa n’ibyo bakoze bakwiriye, n’abashaka gukizwa bakiri mu byaha byabo. Aha ni ho hihishe ibanga ry’imbaraga zabwo.”
“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.
“Umunsi w’umwijima ukomeye mu by’ubwenge werekanywe ko ubereye gutsinda kw’ubupapa. Kandi hazongera kugaragazwa ko umunsi w’umucyo ukomeye mu by’ubwenge na wo ubereye gutsinda kwabwo. Mu bihe byahise, igihe abantu bari badafite ijambo ry’Imana kandi badafite kumenya ukuri, amaso yabo yari apfutswe, maze ibihumbi byinshi bifatwa mu mutego, bitabona urushundura rwateguriwe ibirenge byabyo. Muri iki gihe hari benshi bahumishwa n’ukumurika gukabije kw’ibitekerezo by’abantu, ‘ubumenyi bwitwa ko ari bwo kandi atari bwo;’ ntibabona urushundura, maze bakarwinjiramo bitabagoye nk’aho baba bapfutswe amaso. Imana yagambiriye ko ubushobozi bw’ubwenge bw’umuntu bufatwa nk’impano yahawe n’Umuremyi we kandi bukagwiritsidwa mu murimo w’ukuri no gukiranuka; ariko iyo ubwibone no gushaka icyubahiro biringaniwe, kandi abantu bakazamura inyigisho zabo bwite bakazirutisha ijambo ry’Imana, ubwo ubwenge bushobora gukora ibibi biruta ibyakorwa no kutamenya. Ni ko ubumenyi bw’ibinyoma bwo muri iki gihe, busenya kwizera Bibiliya, buzagaragara ko bufite intsinzi nk’iyo mu gutegura inzira yo kwemera ubupapa, bufite imimerere yabwo ishimishije, nk’uko kubuza abantu kumenya byagize intsinzi mu kubutunganyiriza inzira yo kwikuza kwabwo mu Bihe by’Umwijima.”
“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.
“Mu migendekere iriho ubu muri Leta Zunze Ubumwe z’Amerika yo gushakira inzego n’imigenzo by’itorero ubufasha bwa leta, Abaporotesitanti barimo gukurikira mu birenge by’abapapiste. Ikirenzeho, barimo gukingurira ubupapa umuryango wo kongera kwigarurira muri Amerika y’Abaporotesitanti ubutware bw’ikirenga bwatakaje mu Bihugu bya Kera. Kandi igituma uwo mugendekere urushaho kugira ubusobanuro bukomeye ni uko intego nyamukuru iteganyijwe ari ugushyiraho agahato ko kwubahiriza ku Cyumweru—umuco wakomotse i Roma, kandi ubupapa bukavuga ko ari ikimenyetso cy’ubutware bwabwo. Ni umwuka w’ubupapa—umwuka wo guhuza n’imigenzo y’isi, wo guha icyubahiro imigenzo y’abantu kuyirutisha amategeko y’Imana—uri gukwira mu matorero y’Abaporotesitanti kandi ukaba uyayobora gukora uwo murimo umwe wo gushyira ku Cyumweru hejuru ubupapa bwakoze mbere yabo.”
“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.
“Niba umusomyi ashaka gusobanukirwa n’ibikoresho bizakoreshwa mu ntambara yenda kuza vuba, icyo agomba gukora ni ugukurikirana amateka y’uburyo Roma yakoresheje kugira ngo igere kuri iyo ntego mu bihe byashize. Niba ashaka kumenya uburyo Abapapa n’Abaporotesitanti bunze ubumwe bazafata abanga inyigisho zabo z’idini, narebe umwuka Roma yagaragaje ku byerekeye Isabato n’abayirwaniraga.
“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.
“Amategeko y’abami, inama nkuru z’itorero, n’amabwiriza y’itorero yashyigikiwe n’ubutegetsi bw’isi ni byo byabaye intambwe zatumye umunsi mukuru wa gipagani ugera ku mwanya w’icyubahiro mu isi ya Gikristo. Igipimo cya mbere cya rubanda cyashyizeho agahato ko kuziririza ku Cyumweru cyari itegeko ryashyizweho na Konstantino. (A.D. 321) Iri tegeko ryategekaga abatuye mu mijyi kuruhuka ku “munsi w’izuba wubahwa,” ariko rikemerera abatuye mu cyaro gukomeza imirimo yabo y’ubuhinzi. Nubwo mu by’ukuri ryari itegeko rya gipagani, ryashyizwe mu bikorwa n’umwami w’abami nyuma yo kwemera kwe kwa gikristo by’izina gusa.
“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.
“Kubera ko itegeko ry’umwami ritashoboye kuba umusimbura uhagije w’ubutware bw’Imana, Eusebius, umwepiskopi washakaga kugirirwa neza n’abatware, kandi wari inshuti yihariye ya Constantine ndetse n’umushimagiza we, yateje imbere inyigisho ivuga ko Kristo yimuriye Isabato ku Cyumweru. Nta na kimwe mu buhamya bwo mu Byanditswe cyatanzwe kugira ngo gihamye iyo nyigisho nshya. Eusebius ubwe, atabishaka, yemera ubunyoma bwayo kandi akerekana abanditsi nyakuri b’iyo mpinduka. Aravuga ati: ‘Ibyo byose, ibyo ari byo byose byari inshingano gukorwa ku Isabato, ibyo twabiyimuriye ku Munsi w’Umwami.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. Ariko ingingimira yo ku Cyumweru, nubwo itari ifite ishingiro, yafashije gutera abantu ubutwari bwo guhindagiza Isabato y’Umwami. Abifuzaga bose guhabwa icyubahiro n’isi bemeye uwo munsi mukuru wari waramamaye.”
“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.
“Igihe ubupapa bwari bumaze gushinga imizi neza, umurimo wo gushyira ku rwego rwo hejuru ku Cyumweru wakomeje. Mu gihe runaka abantu bakoraga imirimo y’ubuhinzi iyo batabaga bari mu rusengero, kandi umunsi wa karindwi ugakomeza gufatwa nk’Isabato. Ariko buhoro buhoro habayeho ihinduka. Abari mu nshingano zera babujijwe guca imanza mu mpaka izo ari zo zose z’ibya gisivili ku Cyumweru. Nyuma y’aho gato, abantu bose, bo mu nzego zose, bategetswe kwirinda imirimo isanzwe, bagaterwa ihazabu niba ari abantu bidegembya, naho abagaragu bagahanishwa inkoni. Hanyuma hategetswe ko abatunzi bagomba guhanishwa gutakaza kimwe cya kabiri cy’imitungo yabo; kandi amaherezo, niba bakomezaga kunangira, bagombaga guhindurwa imbata. Ab’ingeri zo hasi bagombaga guhanishwa kujyanwa mu buhungiro bw’iteka ryose.”
“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.
“Ibitangaza na byo byahamagariwe gukoreshwa. Mu bindi bitangaza, havuzwe ko umuhinzi wari ugiye guhinga umurima we ku Cyumweru, ubwo yasukuraga isuka ye akoresheje icyuma, icyo cyuma cyamunamyeho ku kuboko nticyavaho, maze imyaka ibiri yose akagendana na cyo, ‘kubabara kwe gukomeye cyane no gukorwa n’isoni bikabije.’—Francis West, Historical and Practical Discourse on the Lord’s Day, paji ya 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.
“Nyuma y’aho papa yatanze amabwiriza ko padiri wa paruwasi agomba gucyaha abica Isabato yo ku Cyumweru kandi akabashishikariza kujya mu rusengero no gusenga amasengesho yabo, kugira ngo batikururira ubwabo n’abaturanyi babo ibyago bikomeye. Inama y’abayobozi b’itorero yashyize ahagaragara igihamya cyakomeje gukoreshwa cyane, ndetse no mu Baporotesitanti, cy’uko kubera ko abantu bakubiswe n’inkuba igihe bakoraga ku Cyumweru, bityo rero uwo munsi ugomba kuba ari wo Sabato. ‘Biragaragara,’ ni ko abo bategetsi b’itorero bavuze, ‘ukuntu uburakari bw’Imana bwari bukomeye bitewe no kutita kuri uyu munsi.’ Hahise hasabwa ko abatambyi n’abavugabutumwa, abami n’abaganwa, n’abantu bose bizerwa ‘bakoresha imbaraga zabo zose n’ubwitange bwose kugira ngo uwo munsi usubizwe icyubahiro cyawo, kandi, kubw’icyubahiro cy’Ubukristo, ukomeze kwizihizwa mu buryo bwubaha Imana kurushaho mu gihe kizaza.’—Thomas Morer, Ikiganiro mu Biganiro Bitandatu ku Izina, Igitekerezo, no Kwizihiza Umunsi w’Umwami, paji 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.)
Kubera ko amateka y’inama z’itorero atari ahagije, abategetsi b’isi baringingiwe kugira ngo basohore itegeko ryatuma imitima y’abantu iterwa ubwoba kandi rikabahatira kwirinda gukora ku Cyumweru. Mu nama y’itorero yabereye i Roma, ibyemezo byose byari byarafashwe mbere byongeye kwemezwa ku buryo burushijeho gukomera no kugira uburemere. Byongeye kandi, byashyizwe no mu mategeko y’itorero maze bishyirwa mu bikorwa n’abategetsi ba Leta hafi mu bice byose by’abiyita abakristo. (Reba 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.
Nyamara kubura ububasha bw’Ibyanditswe Byera bushyigikira ukwitondera ku Cyumweru byatezaga ipfunwe rikomeye. Abantu bibazaga uburenganzira abarimu babo bafite bwo gutesha agaciro itangazo risobanutse rya Yehova rivuga riti: “Umunsi wa karindwi ni wo Sabato y’Uwiteka Imana yawe,” kugira ngo baheshe icyubahiro umunsi w’izuba. Kugira ngo icyuho cy’ubuhamya bwa Bibiliya cyuzuzwe, byabaye ngombwa ko hifashishwa ubundi buryo. Umuvugizi w’umunyamwete ushyigikira ku Cyumweru, wasuye amatorero yo mu Bwongereza ahagana ku iherezo ry’ikinyejana cya cumi na kabiri, yarwanyijwe n’abahamya b’ukuri b’indahemuka; kandi imihati ye iba iy’ubusa cyane ku buryo yavuye muri icyo gihugu igihe runaka, ashakisha uburyo bumwe bwo guhatiriza inyigisho ze. Agarutse, icyo cyuho cyari cyamaze kuzuzwa, maze mu mirimo ye yakurikiyeho ahura n’intsinzi irushijeho kuba nyinshi. Yazanye umuzingo wavugwaga ko uturutse ku Mana Ubwayo, urimo itegeko rikenewe ryo kwitondera ku Cyumweru, hamwe n’amagambo ateye ubwoba agamije gutera ubwoba abatubahiriza. Icyo cyanditswe cy’agaciro—impimbano mbi nk’ikigo cyagishyigikirwaga—cyavugwaga ko cyaguye kivuye mu ijuru kandi kikabonwa i Yerusalemu, ku gicaniro cya Mutagatifu Simeoni, i Golgota. Ariko mu by’ukuri, ingoro ya gipapa i Roma ni yo yari isoko y’aho cyaturutse. Uburiganya n’inyandiko mpimbano byo guteza imbere ububasha n’ubukungu bw’itorero byafashwe mu bihe byose nk’ibyemewe n’inzego z’ubuyobozi bwa gipapa.
“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.)
“Urwo rupapuro rwabuzaga umurimo guhera ku isaha ya cyenda, ari yo saa cyenda z’amanywa, ku mugoroba wo ku wa Gatandatu, kugeza izuba rirashe ku wa Mbere; kandi ububasha bwarwo bwatangazwaga ko bwemejwe n’ibitangaza byinshi. Havugwaga ko abantu bakoraga barenze isaha yagenwe baterwaga n’ubumuga. Umusya wagerageje gusya ibigori bye, abonye, mu cyimbo cy’ifu, haturutsemo umugezi w’amaraso, kandi uruziga rw’urusyo ruhagarara rwose, nubwo amazi yatembaga cyane. Umugore washyize ifu ivanze mu ziko yayisanze idahiye igihe yayikuragamo, nubwo iziko ryari rishyushye cyane. Undi wari wateguye ifu yo gutekwa ku isaha ya cyenda, ariko agafata umwanzuro wo kuyireka kugeza ku wa Mbere, yasanzwe bukeye bwaho yarahinduwemo imigati kandi yatetswe n’ububasha bw’Imana. Umugabo watetse umugati nyuma y’isaha ya cyenda ku wa Gatandatu yasanze, igihe yawumanyagamo mu gitondo cyakurikiyeho, havamo amaraso. Bityo ni ko abashyigikiraga ku cyumweru bagerageje gushinga ukwera kwako ku bihimbano bidafite ishingiro kandi byuzuye imigenzo y’ubupfumu. (Reba 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.
“Muri Ecosse, nk’uko byari bimeze no mu Bwongereza, kubahiriza ku Cyumweru kurushijeho gukomeye byagezweho no kugifatanya n’igice cy’Isabato ya kera. Ariko igihe cyasabwaga kugirwa icyera cyaratandukanyaga. Itegeko ry’umwami wa Ecosse ryatangaje ko ‘ku wa Gatandatu guhera saa sita z’amanywa hagomba gufatwa nk’ahera,’ kandi ko nta muntu wagombaga, uhereye icyo gihe kugeza ku wa Mbere mu gitondo, kwishora mu mirimo y’isi.—Morer, pp. 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.
“Ariko nubwo habayeho imihati yose yo gushimangira ubutungane bw’icyumweru, abapapisiti ubwabo bemeye ku mugaragaro ubutware bw’Imana ku Isabato n’inkomoko ya kimuntu y’itegeko ryari ryarayisimbuye. Mu kinyejana cya cumi na gatandatu, inama ya papa yatangaje mu buryo bweruye iti: ‘Abakristo bose nibibuke ko umunsi wa karindwi wejejwe n’Imana, kandi ko wemerewe kandi ukizihizwa, atari n’Abayahudi bonyine, ahubwo n’abandi bose bavuga ko basenga Imana; nubwo twebwe Abakristo twahinduye Isabato yabo tukayigira Umunsi w’Umwami.’—Ibid., paji 281, 282. Abari barimo guhindagura amategeko y’Imana ntibari batazi imimerere y’igikorwa cyabo. Bari barishyira nkana hejuru y’Imana.”
“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.
“Urugero rutangaje rw’imyitwarire ya Roma ku bayinyuranyaga rwagaragajwe mu itotezwa rirerire kandi ryamennye amaraso ryakorewe Abawalidense, bamwe muri bo bakaba barubahirizaga Isabato. Abandi na bo bababajwe mu buryo nk’ubwo bazira ubudahemuka bwabo ku itegeko rya kane. Amateka y’amatorero yo muri Etiyopiya na Abisiniya afite ubusobanuro bwihariye. Hagati mu mwijima w’Ibihe by’Umwijima, Abakristo bo muri Afurika yo Hagati ntibongeye kwitabwaho kandi bibagiranwa n’isi, maze mu gihe cy’ibinyejana byinshi bishimira umudendezo mu gukoresha ukwizera kwabo. Ariko amaherezo Roma imenya ko bariho, kandi umwami w’Abisiniya bidatinze ashukishwa kwemera papa nk’uhagarariye Kristo. Hakurikiraho n’ibindi byemero.”
“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.
“Hatanzwe itegeko ribuza kwizihiza Isabato, rikabikora rishyiraho ibihano bikomeye cyane. (Reba Michael Geddes, Church History of Ethiopia, pp. 311, 312.) Ariko bidatinze igitugu cya gipapa cyabaye umutwaro ubaremereye cyane, ku buryo Abisiniya biyemeje kuwikura mu ijosi. Nyuma y’urugamba rukomeye cyane, Abagatolika b’Abaroma birukanywe mu butware bwabo, maze ukwizera kwa kera gusubizwaho. Amatorero yishimiye umudendezo wayo, kandi ntiyigeze yibagirwa isomo yari yarize ryerekeye uburiganya, ubufanatiki, n’ubutegetsi bw’igitugu bwa Roma. Mu bwami bwabo bwitaruye, banyuzwe no kugumamo, batazwi n’ahandi hose mu Bakristo.”
“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.
Amatorero yo muri Afurika yakomezaga Isabato nk’uko yari ikomejwe n’itorero rya papa mbere y’uko rigwa mu buyobe burundu. Nubwo yubahirizaga umunsi wa karindwi mu kumvira itegeko ry’Imana, yirindaga gukora imirimo ku Cyumweru akurikije umugenzo w’itorero. Roma imaze kugera ku butegetsi bw’ikirenga, yakandagiye Isabato y’Imana kugira ngo ishyire hejuru iyayo; ariko amatorero yo muri Afurika, yari yarahishwe hafi imyaka igihumbi, ntiyifatanyije muri uko kuyoba. Amaze gushyirwa munsi y’ubutegetsi bwa Roma, yahatiwe gushyira ku ruhande Isabato y’ukuri no gushyira hejuru Isabato y’ikinyoma; ariko akimara kongera kubona ubwigenge bwayo, yahise agaruka ku kumvira itegeko rya kane.
“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.
“Izi nyandiko zo mu bihe byahise zigaragaza neza urwango Roma ifitiye Isabato y’ukuri n’abayirwanirira, hamwe n’uburyo ikoresha kugira ngo yubahirize icyo kigo yishyiriyeho. Ijambo ry’Imana ryigisha ko ibi bintu bizasubirwamo igihe Abagatolika b’Abaroma n’Abaporotesitanti bazishyira hamwe kugira ngo bashyire icyumweru hejuru.
“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.
Ubuhanuzi bwo mu Ibyahishuwe 13 butangaza yuko ubutware bugereranywa n’inyamaswa ifite amahembe nk’ay’umwana w’intama buzahatira “isi n’abayituramo” kuramya ubupapa—aha bugereranywa n’inyamaswa “imeze nk’ingwe.” Iyo nyamaswa ifite amahembe abiri kandi izabwira “abatuye mu isi yuko bakwiriye kuremera ya nyamaswa ishusho;” kandi byongeye, izategeka bose, “aboroheje n’abakomeye, abakire n’abakene, ab’umudendezo n’ab’imbata,” kwakira ikimenyetso cya ya nyamaswa. Ibyahishuwe 13:11–16. Byamaze kugaragazwa ko Leta Zunze Ubumwe z’Amerika ari zo butware bugereranywa n’inyamaswa ifite amahembe nk’ay’umwana w’intama, kandi ko ubu buhanuzi buzasohora igihe Leta Zunze Ubumwe z’Amerika zizashyiraho iyubahirizwa ry’umunsi wa mbere w’icyumweru, uwo Roma ivuga ko ari ikimenyetso cyihariye cyo kwemera ubukuru bwayo. Ariko muri uku guha icyubahiro ubupapa, Leta Zunze Ubumwe z’Amerika ntizizaba ziri zonyine. Ingaruka z’influence ya Roma mu bihugu byigeze kwemera ubutegetsi bwayo ziracyari kure cyane no kurimbuka. Kandi ubuhanuzi buvuga mbere y’igihe kugarurwa k’ububasha bwayo. “Mbona kimwe mu mitwe yayo nk’icyakomerekejwe kigapfa; ariko igikomere cyayo cyica kirakira: isi yose itangarira iyo nyamaswa.” Umurongo wa 3. Gukomeretswa kwa cya gikomere cyica kwerekana kugwa kw’ubupapa mu mwaka wa 1798. Nyuma y’ibyo, nk’uko umuhanuzi abivuga, “igikomere cyayo cyica kirakira: isi yose itangarira iyo nyamaswa.” Pawulo avuga yeruye ko “umuntu w’icyaha” azakomeza kubaho kugeza ku kuza kwa kabiri. 2 Abatesalonike 2:3–8. Kugeza ku iherezo nyakuri ry’igihe azakomeza umurimo wo kuyobya. Kandi n’umuhishuzi aravuga, na bwo yerekeza ku bupapa ati: “Kandi abatuye mu isi bose bazayiramya, abataanditswe amazina yabo mu gitabo cy’ubugingo.” Ibyahishuwe 13:8. Mu Isi ya Kera no mu Isi Nshya, ubupapa buzahabwa icyubahiro binyuze mu kubahwa guhabwa ishyirwaho ry’umunsi wa mbere w’icyumweru, rishingiye gusa ku butware bwa Kiliziya y’i Roma.
“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.
“Uhereye hagati mu kinyejana cya cumi n’icyenda, abigishwa b’ubuhanuzi bo muri Leta Zunze Ubumwe z’Amerika bagejeje ubu buhamya ku isi. Mu byabayeho ubu biragaragaramo gutera imbere kwihuse kugana ku isohozwa ry’ubuhanuzi bwavuzwe mbere. Mu barimu b’Abaporotesitanti harimo ukuvuga kumwe ko gukomeza icyumweru cyera bifite ububasha bw’Imana, kandi hakaboneka n’ubuke nk’ubwo bw’ibihamya byo mu Byanditswe Byera, nk’uko byari bimeze ku bayobozi b’ubupapa bahimbye ibitangaza kugira ngo basimbuze itegeko ryavuye ku Mana. Icyemezo kivuga ko imanza z’Imana zigerwaho n’abantu kubera kurenga isabato yo ku cyumweru, kizongera gusubirwamo; ndetse kimaze gutangira gutsindagirizwa. Kandi gahunda yo guhatira abantu kwizihiza umunsi wo ku cyumweru iri kwiyongera vuba cyane.”
“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?
Itorero rya Roma riratangaje mu buhanga bwo kuriganya no mu mayeri yaryo. Rishobora gusoma ibigiye kubaho. Ritegereza igihe cyaryo, ribona ko amatorero y’Abaporotesitanti ari kurihesha icyubahiro mu kwemera kwabo isabato y’ikinyoma kandi ko ari kwitegura kuyishyiraho ku ngufu bakoresheje uburyo nyene na ryo ubwaryo ryakoresheje mu minsi ya kera. Abanga umucyo w’ukuri bazacyashaka ubufasha bw’ubu butegetsi bwiyita butabasha kwibeshya kugira ngo bushyigikire urwego rwashyizweho na bwo ubwabwo. Ukuntu bwazihutira gutabara Abaporotesitanti muri iki gikorwa si ikintu kigoye gukekeranya. Ni nde urusha abayobozi b’ubupapa kumenya uko bakwifata ku batumvira itorero?
“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.
Kiliziya Gatolika y’i Roma, hamwe n’amashami yayo yose akwira isi yose, igize umuteguro umwe mugari cyane uri munsi y’ubugenzuzi bw’intebe ya papa kandi ugenewe gukorera inyungu zayo. Abanyamuryango bayo babarirwa muri za miriyoni, bo mu bihugu byose byo ku isi, bigishwa kwibona nk’abahambiriwe n’ukuyoboka papa. Uko ubwoko bwabo bwaba buri kose cyangwa uko ubutegetsi bwabo bwaba buri kose, bagomba gufata ubutware bwa kiliziya nk’uburi hejuru y’ubundi bwose. Nubwo bashobora kurahira indahiro ibasaba ubudahemuka ku gihugu, nyamara inyuma y’iyo hariho umuhigo wo kumvira Roma, ubabatura ku ndahiro iyo ari yo yose inyuranye n’inyungu zayo.
“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.
“Amateka ahamya imihati ye y’ubuhanga n’iy’ubudacogora yo kwinjira buhoro buhoro mu bibazo by’amahanga; kandi amaze kuhagirira icyicaro, agakomeza guteza imbere imigambi ye bwite, kabone n’iyo byaba bitwaye irimbuka ry’abatware n’abaturage. Mu mwaka wa 1204, Papa Innocent III yakomoye kuri Petero II, umwami wa Arragon, indahiro ikurikira idasanzwe: ‘Jyewe, Petero, umwami w’Abanyaragoniya, nemera kandi ndasezeranya ko nzahora ndi umwizerwa kandi wumvira databuja, Papa Innocent, abasimbura be b’Abagatolika, n’Itorero ry’i Roma, kandi ko nzarinda ubwami bwanjye mu kumwumvira kwe n’ubudahemuka, ndwanirira ukwizera kwa Gatolika, kandi ntoteza ubwononnyi bw’ubuyobe.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.
“55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“55. Ibi bihuje n’ibivugwa ku byerekeye ububasha bwa pontifi w’i Roma, ngo ‘yemerewe gukura abami ku butegetsi’ kandi ngo ‘ashobora kubohora abo ategeka ku nshingano yo gukomeza kuba indahemuka ku bategetsi batari abakiranutsi.’—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.
“Kandi nibyibukwe ko ukwibona kwa Roma ari uko itigera ihinduka. Amahame ya Gregory VII na Innocent III ni na n’ubu amahame ya Kiliziya Gatolika y’i Roma. Kandi iyo aza kuba afite gusa ubushobozi, yari kuyashyira mu bikorwa n’umurava nk’uwo yabikoranye mu binyejana byahise. Abaporotesitanti ntibazi neza icyo bakora iyo basaba kwemera ubufasha bwa Roma mu gikorwa cyo gushyira ku rwego rwo hejuru umunsi w’icyumweru. Mu gihe baba bahugiye ku gusohoza umugambi wabo, Roma yo iba igamije kongera gushyiraho ububasha bwayo no kugaruza ubutware bwayo yari yaratakaje. Reka ihame rimwe gusa rishyirweho muri Leta Zunze Ubumwe z’Amerika ko itorero rishobora gukoresha cyangwa kugenzura ububasha bwa leta; ko imigenzo y’idini ishobora gutegekwa n’amategeko ya gisivili; mu magambo make, ko ubutware bw’itorero na leta bugomba gutegeka umutimanama, maze intsinzi ya Roma muri iki gihugu ibe yemejwe.”
“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.
“Ijambo ry’Imana ryatanze umuburo ku by’akaga kegereje; nibiramuka bidahawe agaciro, isi y’Abaporotesitanti izamenya icyo imigambi ya Roma iri cyo by’ukuri ari cyo, ari uko gusa bizaba bitinze cyane ngo ibashe guhunga umutego. Iragenda ikura mu mbaraga bucece. Inyigisho zayo zirimo gukoresha ububasha bwazo mu ngoro z’amategeko, mu matorero, no mu mitima y’abantu. Irimo kwegeranya inyubako zayo ndende kandi zikomeye, mu bwihisho bwazo bw’ibanga hakazongera gusubirwamo itoteza ryayo rya kera. Mu ibanga kandi itabangiwe, irimo gukomeza imbaraga zayo kugira ngo izashobore kugera ku migambi yayo igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni ukubona aho ihagarara neza, kandi ibyo yamaze kubihabwa. Vuba aha tuzabona kandi tuzibonera icyo umugambi w’icyo gice cya Kiroma ari cyo. Umuntu wese uzizera kandi akumvira ijambo ry’Imana, bityo azaba yikoreye igisebo n’itotezwa.” The Great Controversy, 563–581.