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.
Umfanekiso wezintombi ezilishumi uphindwa ngokuchaneka kwawo onke amagama embali yabaliwaka elinye elinamakhulu amane anamashumi amane anesine. Isahluko sesibini sikaHabakuki sibeka obala intsingiselo ephambili yalo mzekeliso xa sichaza umbono othetha ekupheleni.
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.
Ndzi ta yima eku rindzeni ka mina, ndzi tiyisa ehenhla ka xihondzo, ndzi ta rindzela ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi vonaka erivaleni ematilweni, leswaku loyi a xi hlayaka a ta kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, naswona a xi nge hembe; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta fika, a xi nge hlweri. Vonani, moya wa loyi a tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo rakwe. Habakuku 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Mstari wa ishirini na saba wa Danieli kumi na moja pia hutambulisha “wakati uliowekwa.”
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.
Imitima ya aba bami bombi izaba iyo gukora ibibi, kandi bazavugira ibinyoma ku meza amwe; ariko ntibizagira icyo bigeraho, kuko iherezo rizaba rikiri mu gihe cyagenwe. Daniyeli 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.
“Chiono” chinoanzishwa na Roma ni cha “wakati uliowekwa,” na wale wafalme wawili ambao mioyo yao imekusudia kufanya uovu na kusema uongo wakiwa meza moja hutambulisha alama ya kinabii inayowadia kabla ya chiono “kunena.” Kabla ya wakati uliowekwa wafalme wawili hunena “uongo,” na chiono kinaponena katika wakati uliowekwa, hakisemi uongo. Wakati uliowekwa ni sheria ya Jumapili nchini Marekani, na mkutano ule wa mezani huashiria mwanzo wa kipindi cha kinabii. “Chiono” hutimizwa katika historia wakati wa sheria ya Jumapili, lakini huanzishwa kabla ya sheria ya Jumapili. Jambo hili ni dhahiri, kwa maana waaminifu wanaambiwa kukingoja chiono, na wanaambiwa kukitangaza chiono. Wasingeweza kukitangaza kabla ya kutimizwa kwake ikiwa chiono chenyewe hakikuwa bado kimeanzishwa.
Jeremiah represents those who “wait” for the vision:
Yeremia anomirira vaya “vanomirira” chiratidzo:
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.
Ee Hosi, munoziva henyu; ndirangarirei, mundishanyire, uye munditsivire kuna vanonditambudza; musandibvisa nokunonoka kwenyu kutsamwa; zivai kuti nokuda kwenyu ndakatambura kuzvidzwa. Mashoko enyu akawanikwa, ndikadya; uye shoko renyu rakava kwandiri mufaro nokufara kwomwoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavaseki, kana kufara; ndakagara ndiri ndoga nokuda kworuoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarirei nokusingaperi, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri chose savanyengeri here, semvura dzinopwa here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosazve, uye uchamira pamberi pangu; uye kana ukabudisa chinokosha kubva kune chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokere kwavari. Uye ndichakuita kurudzi urwu rusvingo rwendarira rwakakomberedzwa; uye vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukununura, ndizvo zvinotaura Jehovha. Uye ndichakunura kubva muruoko rwavakaipa, uye ndichakudzikinura kubva muruoko rwavanotyisa. Jeremia 15:15–21.
The Sunday law in the USA is where the symbol of “remembering” is marked. It is there that the Sabbath that is always to be remembered becomes the final testing issue. It is there that the whore of Tyre, who has been forgotten is remembered. It is there that God remembers the sins of Babylon and gives her double judgment.
Mutemo wa Sondo mu USA ndi pamene chizindikiro cha “kukumbukira” chimalembedwa. Ndi pamenepo pamene Sabata, yomwe iyenera kukumbukiridwa nthawi zonse, imakhala nkhani yomaliza ya kuyesedwa. Ndi pamenepo pamene hule la Turo, limene linali layiwalika, likukumbukiridwa. Ndi pamenepo pamene Mulungu akumbukira machimo a Babulo ndipo amapereka chiweruzo chake chowirikiza kawiri.
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.”
ወሳኝ ምልክቱ ንግግር የሚገኝበት በአሜሪካ ያለው የእሁድ ሕግ ነው፤ ምክንያቱም በዚያ የምድር አውሬው እንደ ዘንዶ “ይናገራል።” በዚያው ወሳኝ ምልክት በበለዓም የትንቢት መስመር ውስጥ ያለው አህያ “ይናገራል።” ዮሐንስ መጥምቁ በተወለደ ጊዜ አባቱ ዘካርያስ፣ በመለኮታዊ ሁኔታ ከመናገር ተከልክሎ የነበረው፣ “ይናገራል።”
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.
Zvino zvakaitika kuti pazuva rechisere vakauya kuzodzingisa mwana; vakati achanzi Zekaria, vachimutumidza nezita rababa vake. Asi mai vake vakapindura vakati, Kwete; asi achanzi Johani. Ivo vakati kwaari, Hakuna munhu pakati pehama dzako anonzi nezita iri. Vakabva vanongedzera kuna baba vake, vachida kuziva kuti iye angada kuti mwana anzi ani. Iye akakumbira chinyorero, akanyora achiti, Zita rake ndiJohani. Uye vose vakashamisika. Pakarepo muromo wake ukazarurwa, norurimi rwake rukasunungurwa, akataura, akarumbidza Mwari. Ruka 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.
PaMutemo weSvondo muUSA ronda runouraya rweupapa runoporeswa, uye anova ushe hwechisere huri hwevanomwe, apo USA, ine mutungamiri wayo Donald Trump ari mutungamiri wechisere huri hwevanomwe. Panguva imwe cheteyo vane zviuru zana nemakumi mana nezvina vanosimudzirwa sechiratidzo. Vane zviuru zana nemakumi mana nezvina ndivo kereke yechisere iri yevanomwe. PaMutemo weSvondo nhamba sere inocherechedzwa, uye pazuva rechisere ndipo pakudzingiswa Johane uye Zekaria akataura. Zekaria zvinoreva kuti Mwari “arangarira.” Mutemo weSvondo ndicho chokunyepera cheSabata rechokwadi raifanira “kurangarirwa.” PaMutemo weSvondo hure reTire “rinorangarirwa.” PaMutemo weSvondo ndipo apo Mwari “anorangarira” zvivi zveBabironi uye opeta kutongwa kwaro kaviri.
Jeremiah represents those who suffered the first disappointment and who wait for the vision which tarries. He represents the faithful who become God’s mouth at the appointed time when the vision speaks and does not lie. The vision which speaks at the time appointed is preceded by two kings telling lies to each other at one table. That event precedes the Sunday law and therefore occurs in the history of Panium as set forth in verses thirteen to fifteen, which is the same period when the “robbers of the people” establish the “vision.”
Jeremia anomirira avo vakatambura kuodzwa mwoyo kwekutanga uye vakamirira chiratidzo chinononoka. Anomirira vakatendeka vanova muromo waMwari panguva yakatarwa apo chiratidzo chinotaura, uye hachirevi nhema. Chiratidzo chinotaura panguva yakatarwa chinotangirwa nemadzimambo maviri anoudzana nhema patafura imwe. Chiitiko ichocho chinotangira mutemo weSvondo, saka chinoitika munhoroondo yePanium sezvakarongwa mundima gumi nenhatu kusvika gumi neshanu, iyo iri nguva imwe chete apo “vapambi vavanhu” vanosimbisa “chiratidzo.”
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.
Uye munguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; navanopamba vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachawa. Danieri 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.
“Mbavha” iRoma, uye Roma mumazuva okupedzisira iKaturike. Papa anomisa chiratidzo, uye anozviita munguva iri pamberi peSvondo mutemo. Anozviita nokupindira muhondo yePanium umo Trump anokunda Putin. Hondo yacho yakaitika muna 200 BC, iro gore rimwe chete iro Roma yechihedheni yakapinda munhoroondo yeuprofita. Pompey Mukuru akakunda Jerusarema muna 63 BC. Chiitiko ichi chakaitika panguva yomushandirapamwe wake kuMabvazuva, paakapindira muhondo yevagari vemo pakati pehama dzeHasmonea Hyrcanus II naAristobulus II. Pompey akatsigira Hyrcanus II, akakomba Jerusarema, uye pakupedzisira akatora guta mushure mokukomba kwemwedzi mitatu. Izvi zvakaratidza kuguma kworusununguko rweJudhea nokutanga kwekutonga kweRoma pamusoro penharaunda yacho, iyo yakazozova dunhu raitongwa neRoma.
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.
Pamberi pomutemo weSvondo, papa anopindira munhoroondo inobatana nehondo yePanium. Paanopinda munhoroondo yechiporofita, kuonekwa kwake kunosimbisa chiratidzo; chiratidzo icho chichazotaura panguva “yakatarwa” yemutemo weSvondo muUSA. “Chiratidzo” icho chakanonoka ndicho chiporofita chisina kuzadzika chakaisa mucherechedzo pakutanga kwenguva yekunonoka mumufananidzo wemhandara gumi. Chakaisawo mucherechedzo pakusvika kwemutumwa wechipiri wevatumwa vatatu veZvakazarurwa gumi nechina. Chiporofita chisina kuzadzika chakavhura nguva yokumirira, pamwe nokukurudzirwa kuti “timirire” kuzadzika kwacho, kunyange zvazvo chakanonoka.
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.
M’nkhani ya aMillerite, nthawi yakudikira inatha pa msonkhano wa misasa wa ku Exeter kuyambira pa 12 mpaka 17 Ogasiti, 1844. Kukhumudwa komwe kunabwera chifukwa cha ulosi wolephera, komwe kunayambitsa nyengo ya kuyembekezera yokonzedwa kuti imalizitse khalidwe m’magulu awiri a anamwali, kunatsatiridwa ndi kufotokozedwa kwa ulosi umene unalephera poyamba. Kufotokozera kwa ku Exeter kumazindikiritsa tsatanetsatane wokhudzana ndi masomphenya pamene akukwaniritsidwa. Makhalidwe omwewo angaonedwenso mu Mateyu chaputala 16, pamene Khristu anatenga ophunzira Ake kupita ku Kaisareya wa Filipo. Kuyambira pamenepo kupita mtsogolo, Khristu anaphunzitsa ophunzirawo mwachindunji zimene zikanachitika pa mtanda.
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.
Kubva panguva iyo Jesu akatanga kuratidza kuvadzidzi vake kuti kwaifanira kuti aende kuJerusarema, agotambudzwa zvikuru nevakuru navaprista vakuru navanyori, aurayiwe, uye amutswe nezuva retatu. Mateo 16:21.
It should be noted that the verse just cited comes between Jesus identifying that Peter had been directed by the Holy Spirit in his identification of Jesus as the Christ, the son of the living God. Then when Christ began to teach them of the coming cross Peter opposed the message and Christ called Peter Satan. The message that is unsealed when the vision is established produces two classes of worshippers, both represented by Peter.
Zvinofanira kucherechedzwa kuti ndima ichangobva kutaurwa iri pakati pokuzivisa kwaJesu kuti Petro akanga atungamirirwa noMweya Mutsvene pakuzivikanwa kwake kwaJesu saKristu, Mwanakomana waMwari mupenyu. Zvino Kristu paakatanga kuvadzidzisa pamusoro pomuchinjikwa waizouya, Petro akapikisa shoko iri, uye Kristu akadana Petro kuti Satani. Shoko rinoburitswa pachena apo chiratidzo chinosimbiswa rinobereka marudzi maviri avanamati, ose achimiririrwa naPetro.
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.
Kesariya Filipiya ni Panium, uye zvose zviri zviviri zvinotungamirira kunguva yakatarwa yemuchinjikwa mumutsara waKristu, 22 Gumiguru 1844 munhoroondo yeMillerite, uye mutemo weSvondo nhasi. Panium, Kesariya Filipiya, nemusangano wemisasa weExeter ndizvo zvimwechetezvo mucherechedzo wechiporofita. Panzvimbo iyi yechiporofita ndipo panosimbiswa chiratidzo nokupinzwa kwapapa munyaya yacho. Kusimbiswa kwechiratidzo kunotangira nguva yakatarwa, nokuti Kesariya Filipiya yakatangira muchinjikwa, musangano wemisasa weExeter wakatangira 22 Gumiguru 1844, uye Panium muna 200 BC yakatangira Pompey kukunda Jerusarema muna 63 BC. Pane imwe nguva mutemo weSvondo usati wavapo muUSA, papa, uyo ari hure reTire, achapinda pachena munhoroondo yechiporofita. Kana izvozvo zvaitika, chiratidzo chinosimbiswa.
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.
Umbono umiswe embikweni wempi yesithathu yababambeli esahlukweni seshumi nanye. Impi yokuqala yababambeli ifanekisa impi yokugcina yababambeli, ngakho-ke impi yokugcina yababambeli iyoba nezimpawu ezifanayo zesiprofetho njengaleyokuqala. Inkosi yaseningizimu, emelwe egameni elithi Vladimir, elisho umbusi womphakathi, ikhukhulwa isuswe ngokubambisana phakathi kukapapa nomongameli wase-USA. Upapa wokugcina uyoba ngowesishiyagalombili ongowabayisikhombisa ngokugcwaliseka kweSambulo 17, futhi umongameli wokugcina uyoba ngowesishiyagalombili ongowabayisikhombisa, kanjalo nesibhengezo sabayizinkulungwane eziyikhulu namashumi amane nane.
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.
Ukama kati ya papa na raisi hapo mwanzo ulikuwa “muungano wa siri,” na muungano wa raisi wa nane na wa mwisho pamoja na papa nao pia utakuwa “wa siri,” kwa maana katika kipindi hiki kahaba wa Tiro kwa unabii “amesahauliwa.” Muungano kati ya Reagan na Papa Yohane Paulo II ulikuwa wa siri, lakini wakati uo huo papa akawa uso unaotambulika zaidi duniani. Kile “kilichosahauliwa” kuhusu kahaba wa Tiro afanyaye uasherati na wafalme wote wa dunia ni sifa mahsusi ya upapa, ambayo hujumuisha dhambi zake zote katika jamii moja ya uasi. Sifa hiyo ni dai la Kanisa Katoliki la “kutokosea.” Jambo hili ni la muhimu sana kulitambua, hata sasa nitafunga makala hii kwa sura moja kutoka kwa Dada White. Tutaendelea na mistari hii katika makala inayofuata, lakini unapoisoma sura ifuatayo kutoka katika Pambano Kuu, kumbuka kwamba karibu kila mmoja wa wajumbe wa baraza la mawaziri la Trump ni Mkatoliki wa Roma, wakiwa na mchanganyiko wa Pentekoste na ushawishi usiokosekana wa Franklin Graham ambaye hivi karibuni aliitisha maombi ya hadhara kwa ajili ya mpinga-Kristo wa unabii wa Biblia.
“Liberty of Conscience Threatened
“Liberty ya Chiwona Mtima Yikuwopsyelekeka”
“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!
“Ukatolika zvino hwaonwa navaPurotesitendi nenyasha huru kwazvo kupfuura mumakore akapfuura. Munyika idzo uko Ukatolika husiri kutonga, uye vaPapisiti vachitevera nzira yokuyananisa kuti vawane simba, kusava nehanya kuri kuramba kuchiwedzera pamusoro pedzidziso dzinoparadzanisa machechi akavandudzwa kubva kuhurongwa hweupapa; pfungwa iri kuramba ichipararira yokuti, pashure pezvose, hatina kusiyana zvikuru panyaya dzinokosha sezvaitendwa, uye kuti kubvuma zvishoma kubva kwatiri kuchatiunza mukunzwisisana kuri nani neRoma. Pakambova nenguva apo vaPurotesitendi vaikoshesa zvikuru rusununguko rwehana rwakanga rwakatengwa nomutengo mukuru kudaro. Vaidzidzisa vana vavo kuvenga Uchapapa uye vaibata kuti kutsvaka kuwirirana neRoma kwaiva kusatendeka kuna Mwari. Asi mafungiro ari kutaurwa zvino asiyana zvakadini!”
“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.
වතිකාන් සභාවට පක්ෂව සිටින ආරක්ෂකයෝ, සභාව අසාධාරණ ලෙස අපහාසයට ලක් කර ඇති බව ප්රකාශ කරති; එම ප්රකාශය පිළිගැනීමට ප්රොටස්ටන්ට් ලෝකය ද නැඹුරු වෙයි. අජ්ඣානත්වයේ සහ අඳුරුකමේ සියවස්වලදී ඇයගේ රාජ්යය සලකුණු කළ අභක්තික ක්රියා සහ අසම්බද්ධ විකෘතිකම් අනුව අද දින සභාව විනිශ්චය කිරීම අසාධාරණ යැයි බොහෝ දෙනා තර්ක කරති. ඇයගේ භයානක ක්රුරත්වය එම කාලවල තිබූ කෲර අරණ්යකභාවයේ ප්රතිඵලයක් ලෙස ඔවුහු සමාව දෙති; තවද නවීන සභ්යත්වයේ බලපෑම ඇයගේ හැඟීම් වෙනස් කර ඇති බව ද පවසති.
“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?
“Ko ava vanhu ava vakanganwa here chirevo chokuti harikanganisi chakaiswa mberi kwamakore ana mazana masere nesimba iri rinozvikudza? Panzvimbo pokunge chirevo ichi chakaraswa, chakasimbiswa muzana ramakore regumi nemapfumbamwe nokusimbisisa kukuru kupfuura nakare kose. Sezvo Roma ichiti ‘kereke haina kutongokanganisa; uye, maererano neMagwaro, haingatongokanganisizve’ (John L. von Mosheim, Institutes of Ecclesiastical History, bhuku 3, century II, part 2, chapter 2, section 9, note 17), ingaramba sei nheyo dzakatungamirira nzira yayo mumazera akapfuura?”
“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.
“Ipapai ya Kikatoliki haitakuja kamwe kuacha dai lake la kutokosea. Yote aliyoyatenda katika kuwatesa wale wanaokataa mafundisho yake ya imani anayashikilia kuwa ni ya haki; na je, hangerudia matendo yale yale, iwapo nafasi ingejitokeza? Hebu vizuizi vinavyowekwa sasa na serikali za kiraia viondolewe, na Roma irejeshwe katika mamlaka yake ya zamani, na upesi kungalikuwa na uhuisho wa udhalimu wake na mateso yake.
“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.’
“Muṅgali wa kufuŵika uyo wakumanyikwa makora wakuyowoya nthena vya kaŵiro ka utsogoleri wa upapa pa nkhani ya wanangwa wa njuŵi, kweniso vya ngozi izo zikofya chomene United States chifukwa cha kuthera kwa ndondomeko yake: ‘Ŵanandi ŵali na mtima wakuti kuchita wofi uliwose wa Chikatolika cha ku Roma mu United States nkhwabigotry panji uchekuru wa ŵana. Ŵanthu ŵantheura ŵakuwona yayi chilichose mu kaŵiro na maghanoghano gha Chikatolika cha ku Roma icho chikususka mabungwe ghithu ghawanangwa, panji ŵakusanga yayi chilichose chakupereka chimanyikwiro cha vinthu vikuru mu kukura kwake. Ntheura, tiyeni, chakudanga, tiyerekezge vinyake mwa visambizgo vyapachanya vya boma lithu na vya Mpingo wa Katolika.’”
“The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX, in his Encyclical Letter of August 15, 1854, said: ‘The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.’ The same pope, in his Encyclical Letter of December 8, 1864, anathematized ‘those who assert the liberty of conscience and of religious worship,’ also ‘all such as maintain that the church may not employ force.’
“Bumbiro reUnited States rinovimbisa rusununguko rwehana. Hapana chinhu chinokosha zvikuru kana kuti chine hwaro hwakadzama kupfuura ichocho. Pope Pius IX, muTsamba yake yeEncyclical yaAugust 15, 1854, akati: ‘Dzidziso dzisina musoro nezvenhema, kana kupopota kunodzivirira rusununguko rwehana, kukanganisa kunotyisa zvikuru—denda rinofanira kutyiwa kupfuura mamwe ose muhurumende.’ Pope iyeye zvakare, muTsamba yake yeEncyclical yaDecember 8, 1864, akatuka neanatema ‘avo vanosimbisa rusununguko rwehana nerwekunamata kwechitendero,’ uye zvakare ‘vose vanoramba vachiti kereke haigoni kushandisa simba.’”
“‘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.’…
“‘Ōmuṣāmbi wa Roma mu United States tau shangela shike po pe okwa ninga onghenda yoyo. Oye omutalike puye puye pethimbo opo a longwa oshiponga. Bishop O’Connor ta ti: ‘Uuyapuki wokuliyoolola moshili oku na ashike oku lilikilwa fiyo opethimbo omo oshikumwifa shalo shingashi tashi dulu oku etifwa momulandu pehe na oshiponga kounyuni wOkatolika.’ … Omuarchbishop gwa St. Louis osha li alushe ta ti: ‘Uuherezi nouhaudano iiponga; noku mawiliko Oukriste, ngaashi mu Italy na mu Spain, pashihopaenenwa, oko aantu aeshe ve li Oukatolika, nokwaalo eutiko lOukatolika li li oshitopolwa oshinima shomulandu gwoshilongo, iina tai handukilwa ngaashi iiponga imbi.’ …”
“‘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.
“‘Khadinali, askofu mkuu, na askofu kila mmoja katika Kanisa Katoliki huapa kiapo cha utii kwa papa, ambamo hupatikana maneno yafuatayo: ‘Wazushi, wenye faraka, na waasi dhidi ya bwana wetu huyo aliyetajwa (papa), au warithi wake waliotajwa hapo juu, nitawatesa na kuwapinga kwa kadiri ya uwezo wangu wote.’—Josiah Strong, Our Country, sura ya 5, aya za 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 kweli kwamba wamo Wakristo wa kweli katika ushirika wa Kanisa la Roma Katoliki. Maelfu katika kanisa hilo wanamtumikia Mungu kulingana na nuru bora waliyo nayo. Hawaruhusiwi kupata Neno lake, na kwa hiyo hawautambui ukweli. Hawajawahi kuuona utofauti kati ya huduma ya moyo iliyo hai na mzunguko wa maumbo na sherehe tu. Mungu huziangalia roho hizi kwa huruma yenye upole wa rehema, huku wakiwa wamefundishwa katika imani iliyo ya upotovu na isiyotosheleza. Atasababisha miale ya nuru kupenya katika giza kuu linalowazunguka. Atawafunulia ukweli jinsi ulivyo katika Yesu, na wengi bado watasimama pamoja na watu wake.
“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.
“Asi Romanism njengendlela yenkolo ayivumelani neze nevangeli likaKristu manje njengakuzo zonke izikhathi ezedlule emlandweni wayo. Amasonto amaProthestani asemnyameni omkhulu, kungenjalo abeyobona izibonakaliso zezikhathi. ISonto laseRoma linezinhloso ezibanzi nezindlela zokusebenza ezifikela kude. Lisebenzisa wonke amaqhinga ukwandisa ithonya lalo nokukhulisa amandla alo, lilungiselela impi enolaka nenqumayo yokuphinde lithole ukulawula umhlaba, lokuphinde limise ukushushisa, nokuchitha konke okwenziwe ubuProthestani. UbuKatolika buyazuza emaceleni wonke. Bhekani ukwanda kwenani lamasonto alo namakhempeli awo emazweni amaProthestani. Bhekani ukuthandwa kwamakolishi alo nezikole zokuqeqesha eMelika, ezisekelwa kakhulu ngamaProthestani. Bhekani ukukhula kokwenza amasiko enkolo ngokweqile eNgilandi kanye nokuhlubuka okuvame ukwenzeka kuya ezinhlwini zamaKatolika. Lezi zinto kufanele zivuse ukukhathazeka kwabo bonke abawazisayo izimiso ezihlanzekile zevangeli.”
“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.
“Mapurotesitanti akanganisa uye akatsigira upapa; vakaita kuwirirana nekubvumirana izvo kunyange vaPapisiti pachavo vanoshamisika kuzviona uye vanokundikana kuzvinzwisisa. Vanhu vari kuvhara meso avo pachimiro chaicho cheRoma, nepangozi dzinofanira kutyiwa kubva mukukunda kwayo. Vanhu vanofanira kumutswa kuti varwise kufambira mberi kwemuvengi uyu ane ngozi huru kurusununguko rwehurumende nerwechitendero.
“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.
“Vanhu vazhinji vechiPurotesitendi vanofunga kuti chitendero cheKaturike hachikwezvi uye kuti kunamata kwacho kungori kutenderera kunofinha, kusina zvarinoreva, kwemhemberero. Pano vanokanganisa. Kunyange zvazvo chiRoma chichivakirwa pakunyengera, hachisi chinyengeri chakashata uye chisina unyanzvi. Basa rekunamata reChechi yeRoma imhemberero inokatyamadza zvikuru. Kuratidzwa kwacho kwoumbozha netsika dzacho dzakakomba zvinofadza pfungwa dzavanhu uye zvinonyaradza izwi reruzivo neromwoyo. Ziso rinofadzwa. Machechi anoyevedza, mafambiro makuru emudungwe, maaritari egoridhe, nzvimbo tsvene dzakashongedzwa nematombo anokosha, mifananidzo yakasarudzika, uye zvivezwa zvakanakisa zvinokumbira rudo rworunako. Nzevewo inobatwa. Mimhanzi yacho haina anoiipfuura. Manzwi akapfuma eorogani ine toni dzakadzika, achisanganiswa nemutinhimira wemazwi mazhinji sezvazvinorira zvichizadza matenga akakwirira nemikoto ine mbiru yemakatedrari ayo makuru, hazvingatadzi kufadza pfungwa nokutya kukuru nokukudzwa.”
“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.
“Ukuqaqamba kwangaphandle, ubukhazikhazi, nemikhosi le, okungasemuva kuphela ukulangazelela komphefumulo oguliswa yisono, kuwubufakazi bokonakala kwangaphakathi. Inkolo kaKristu ayidingi ukuheha okunjalo ukuze izincome. Ekukhanyeni okuphuma esiphambanweni, ubuKristu beqiniso bubonakala bumsulwa futhi buhle kangangokuthi akukho ukuhlobisa kwangaphandle okungakhuphula inani lalo langempela. Bungubuhle bobungcwele, umoya omnene nothuleyo, okuyinto eyigugu kuNkulunkulu.”
“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.
“කථන ශෛලියේ දිප්තිමත්භාවය පමණින්ම පවිත්ර හා උසස් චින්තනයක ලකුණක් නොවේ. කලා පිළිබඳ උසස් සංකල්පයන් සහ රුචියේ සුක්ෂ්ම සංස්කාරය බොහෝ විට භූමික හා ඉන්ද්රියසම්බන්ධ මනස්වල පවතී. බොහෝ අවස්ථාවලදී ඒවා මනුෂ්යයන් ආත්මයේ අවශ්යතා අමතක කරවීමටත්, අනාගත අමරණීය ජීවිතය නොපෙනෙන කරවීමටත්, තමන්ගේ අනන්ත උපකාරකයා වෙතින් හැරී යාමටත්, මේ ලෝකය සඳහා පමණක් ජීවත් වීමටත් යොමු කරවීමට සාතාන් විසින් භාවිත කරනු ලැබේ.”
“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.
“Chitendero chekunze-chekunze chinokwezva mwoyo usina kuvandudzwa. Kubwinya nemitambo yokunamata kwechiKatorike zvine simba rinokwezva nokuroya, naro vazhinji vanonyengerwa; uye vanosvika pakutarira Chechi yeRoma segedhi chairo redenga. Hapana vanogona kumira vasingakundwi nesimba raro, kunze kwavaya vakasima tsoka dzavo zvakasimba panheyo yechokwadi, uye vane mwoyo yakavandudzwa noMweya waMwari. Zviuru zvisina ruzivo rwechokwadi rwomuzviitiko pamusoro paKristu zvichatungamirirwa kugamuchira zvimiro zvokunamata Mwari zvisina simba raro. Chitendero chakadaro ndicho chaizvo chinodiwa navazhinji.”
“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.
“Eklesia ya Romu inodavira kuti ine kodzero yokuregerera zvivi inoita kuti muRoma anzwe akasununguka kutadza; uye mutemo wokureurura, usina iwo ruregerero rwaro harupiwi, unowanzopawowo mvumo yezvakaipa. Uyo anopfugama pamberi pomunhu akawa, nokuzarura mukureurura pfungwa dzakavanzika nemifungo yomwoyo wake, ari kudzikisira hunhu hwake somurume uye achishatisa chido chose chakanaka chomweya wake. Pakubudisa zvivi zvoupenyu hwake kumuprista,—munhu anokanganisa, mutadzi, anofa, uye kazhinji kwazvo akatoora newaini noupombwe,—mwero wake wehunhu unoderedzwa, uye nokuda kwaizvozvo anosvibiswa. Pfungwa yake pamusoro paMwari inoderedzwa ichifananidzwa nevanhu vakawa, nokuti muprista anomira somumiriri waMwari. Kureurura uku kunonyadzisa, kwomunhu kumunhu, ndiko chitubu chakavanzika chakabudisa zvakaipa zvizhinji zviri kusvibisa nyika nokuiitira kugadzirirwa kuparadzwa kwokupedzisira. Asi kuna anoda kuzvifadza, zvinomufadza zvikuru kureurura kune mumwe munhu anofa kupfuura kuzarura mweya wake kuna Mwari. Zvinonyanya kugamuchirika kuhunhu hwomunhu kuita kuzvirangira kupfuura kuramba chivi; zviri nyore zvikuru kutambudza nyama nenguvo yehusaga, norukato, namaketani anorwadza, kupfuura kuroverera pamuchinjikwa kuchiva kwenyama. Inorema ijoko iro mwoyo wenyama unoda kutakura kupfuura kukotamira ijoko raKristu.”
“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.
“Pali kufanana kunokatyamadza pakati peChechi yeRoma neChechi yavaJudha panguva yokuuya kwaKristu kwekutanga. Kunyange hazvo vaJudha muchivande vaipwanya nheyo dzose dzomutemo waMwari, vaionekwa vachinyatsotevedzera mitemo yawo zvakasimba, vachiuremedza nezvavaida nezvetsika dzakaitwa kuti kuteerera kuve kunorwadza uye kunoremedza. Sezvo vaJudha vaizviti vanokudza mutemo, saizvozvowo vaRoma vanoti vanokudza muchinjikwa. Vanokwidziridza chiratidzo chokutambudzika kwaKristu, asi muupenyu hwavo vanomuramba Iye waanomirira.”
“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.
“Vapapa vanoisa michinjikwa pamusoro pemachechi avo, pamusoro peatari dzavo, uye pamusoro pezvipfeko zvavo. Kwose-kwose kunoonekwa zviratidzo zvemuchinjikwa. Kwose-kwose unokudzwa nokusimudzirwa nechokunze. Asi dzidziso dzaKristu dzakavigwa pasi pehuwandu hwetsika dzisina musoro, dudziro dzenhema, nezvinoremerwa zvakasimba zvinomanikidzirwa. Mashoko oMuponesi pamusoro pavaJudha vaiva nokushingairira kwakapofumadza, anoshanda nesimba rinotopfuura kune vatungamiri veChechi yeRoma Katorike: ‘Vanosunga mitoro inorema uye inonetsa kutakura, voiisa pamafudzi avanhu; asi ivo pachavo havadi kuitsunya kunyange nomunwe mumwe chete.’ Mateo 23:4. Mweya ine hana inoramba yakachengetwa mukutya kusingaperi, ichitya hasha dzaMwari agumburwa, nepo vazhinji vevakuru vechechi vachirarama muupfumi nokunakirwa kwenyama.”
“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.
“Mufananidzo nezvisaririra zvevatsvene zvinonamatwa, kukumbira vatsvene, pamwe nokukwidziridzwa kwapapa, mazano aSatani okutsausa pfungwa dzavanhu kubva kuna Mwari nokuna Mwanakomana Wake. Kuti aite kuparara kwavo, anoedza kutsausa kutarira kwavo kubva kuna Iye uyo oga wavangawana maari ruponeso. Achavatungamirira kune chipi nechipi chinhu chingatsiva Uyo akati: ‘Uyai kwandiri, imi mose makaneta makaremerwa, uye ndichakuzorodzai.’ Mateo 11:28.
“It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law and gives men license to sin. At the same time he causes them to cherish false conceptions of God so that they regard Him with fear and hate rather than with love. The cruelty inherent in his own character is attributed to the Creator; it is embodied in systems of religion and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.
“Ku kuedza kwaSathani kunoramba kuripo nguva dzose kumiririra zvisizvo chimiro chaMwari, hunhu hwechivi, nezvinhu chaizvo zviri panjodzi muhondo huru. Kunyengera kwake kunoderedza chisungo chomurayiro waMwari uye kunopa vanhu mvumo yokutadza. Panguva imwe cheteyo anovaita kuti vachengete pfungwa dzenhema pamusoro paMwari, zvokuti vanomutarira nokutya neruvengo panzvimbo porudo. Utsinye hwakadzika muchimiro chake amene hunonzi ndehwo hwoMusiki; hunoonekwa muzvirongwa zvechitendero uye hunoratidzwa munzira dzokunamata. Saizvozvo ndangariro dzavanhu dzinopofumadzwa, uye Sathani anovawana kuti vave vamiriri vake pakurwa naMwari. Nokuda kwepfungwa dzakatsauka pamusoro pehunhu hwaMwari, ndudzi dzechihedheni dzakatungamirirwa kuti dzitende kuti zvibayiro zvavanhu zvakanga zvakafanira kuti vawane nyasha dzoUmwari; uye utsinye hunotyisa hwakawanda hwakaitwa pasi pemarudzi akasiyana-siyana okunamata zvifananidzo.”
“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.
“Sonto Romano Katurike, richibatanidza zvimiro zvechiheni nechiKristu, uye, sezvakaita chiheni, richimiririra zvisizvo hunhu hwaMwari, rakashandisa tsika dzisina kushomeka pahutsinye nepazvinosemesa. Mumazuva eutongi hweRoma kwaiva nemidziyo yokutambudza yokumanikidza kubvuma dzidziso dzaro. Kwaiva nedanda rokupisira avo vaisada kubvuma zvairitaura kuti zvine kodzero. Kwaiva nokuurayana kukuru pamwero usingazombozivikanwi kusvikira zvaratidzwa mukutongwa. Vakuru vekereke vakadzidza, pasi paSatani tenzi wavo, kugadzira nzira dzokukonzera kutambudzika kukuru sezvaigona kuitika, asi vasingapedzi upenyu hwomunhu aitambudzwa. Muzviitiko zvizhinji, nzira iyoyo yegehena yakadzokororwa kusvikira pamuganho wokupedzisira wokushingirira kwomunhu, kusvikira muviri warega kurwa, uye anotambudzika akagamuchira rufu sorusununguko runotapira.
“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.
“Yakava ndiyo magumo evanopikisa Roma. Kune vaimutevera kwaive nokurangwa kwetambo yokurova, kwenzara inoparadza, nokuzvinyima kwomuviri mumhando dzose dzinofungidzirika, dzinorwarisa mwoyo. Kuti vawane nyasha dzeKudenga, vapfidzi vakatyora mitemo yaMwari nokutyora mitemo yezvisikwa. Vakadzidziswa kuputsa zvisungo zvaAkaita kuti zvikomborere uye zvidakadze kufamba kwomunhu panyika. Makuva echechi ane mamiriyoni evakava zvibayiro vakapedza upenyu hwavo mukuedza kusina maturo kukurira zvido zvavo zvakasikwa, kudzvinyirira, sechinhu chinogumbura Mwari, kufunga kwose nokunzwa kwose kwetsitsi kuvanhu vavakagarisana navo.
“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.
“Kana tichishuva kunzwisisa utsinye hwakasimbisisa hwaSatani, hwakaratidzwa kwamazana amakore, kwete pakati paavo vasina kumbonzwa nezvaMwari, asi pakati chaipo uye munyika yose yechiKristudhomu, tinongofanira kutarisa nhoroondo yeRomanizimu. Kupfurikidza nehurongwa uhwu hukuru zvikuru hwokunyengera, muchinda wezvakaipa anozadzisa chinangwa chake chokuuisa nyadzi Mwari nokuuisa munhu panhamo. Uye sezvatinoona kuti anobudirira sei mukuzvivanza nokuita basa rake kubudikidza navatungamiri vekereke, tinogona kunzwisisa zviri nani chikonzero nei aine ruvengo rukuru kwazvo kuBhaibheri. Kana Bhuku iro richiverengwa, tsitsi norudo zvaMwari zvichazarurwa; zvichaonekwa kuti haaise pamusoro pavanhu kana mumwe wemitoro iyi inorema. Zvose zvaanokumbira mwoyo wakaputsika nowakapfidza, mweya unozvininipisa, unoteerera.”
“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.
“Kristu haapi muupenyu Hwake muenzaniso wokuti varume navakadzi vazvivharire mumamonasteri kuti vagadzirirwe denga. Haana kumbodzidzisa kuti rudo netsitsi zvinofanira kudzvinyirirwa. Mwoyo woMuponesi wakanga uchifashukira norudo. Kana munhu achiswedera pedyo nokukwana kwetsika, ndipo panonyanya kupinza manzwiro ake, ndipo panowedzera kupinza kuziva kwake chivi, uye ndipo panodzama tsitsi dzake kuna vanotambudzika. Papa anozviti mumiriri waKristu; asi hunhu hwake hunomira sei kana huchienzaniswa nohwo hwoMuponesi wedu? Ko Kristu akambozivikanwa here nokutongera vanhu mujeri kana pakurwadziwa kworuboshwe nokuti havana kumupa rukudzo saMambo wokudenga? Inzwi rake rakambonzwikwa here richitongera rufu avo vasina kumugamuchira? Paakazvidzwa navanhu vomumusha weSamaria, muapostora Johane akazadzwa nokutsamwa, akabvunza achiti: ‘Ishe, munoda here kuti tirayire moto kuti uburuke kubva kudenga, uvapedze, saEriya zvaakaita?’ Jesu akatarira mudzidzi wake netsitsi, akatsiura mweya wake wakaomarara, achiti: ‘Mwanakomana womunhu haana kuuya kuzoparadza upenyu hwavanhu, asi kuzovaponesa.’ Ruka 9:54, 56. Zvakatosiyana zvikuru nomweya wakaratidzwa naKristu uwo unowanikwa kuna uyo anoti ndiye mumiriri wake.”
“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.
“Chechi cheRoma zvino chinozviratidza pamberi penyika nechimiro chinoyevedza, chichifukidza nhoroondo yacho yehutsinye hunotyisa nokukumbira ruregerero. Chazvipfekedza nguo dzakafanana nedzaKristu; asi hachina kushanduka. Misimboti yose yeupapa yaivapo mumazera akapfuura ichiripo nanhasi. Dzidziso dzakaumbwa mumazera erima guru dzichiri kubatirwa. Ngakurege kuva nomunhu anozvinyengera. Upapa uhwu huri kukudzwa zvino nyore kudaro nevaPurotesitendi ndihwo humwe chete hwakatonga nyika pamazuva eChimutsiridzo, apo varume vaMwari vakasimuka, vachiisa upenyu hwavo pangozi, kuti vafumure kusarurama kwahwo. Huchine kuzvikudza kumwe chete nokuzvikwidziridza kwokuzvitutumadza kwakazvitonga pamusoro pamadzimambo namachinda, uye kwakazviti kune kodzero dzinongova dzaMwari. Mweya wahwo hauna kumboderera pahutsinye napahudzvanyiriri zvino kupfuura panguva yaakahwanya rusununguko rwavanhu uye akauraya vatsvene veWokumusoro-soro.”
“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?
“Upapa ndi chimodzimodzi monga momwe uneneri unanenera kuti adzakhala, mpatuko wa masiku otsiriza. 2 Atesalonika 2:3, 4. Ndi mbali ya ndondomeko yake kudziveka khalidwe limene lingakwaniritse bwino cholinga chake; koma pansi pa maonekedwe osintha-osintha a mphalapala, amabisa poizoni wosasinthika wa njoka. ‘Chikhulupiriro sichiyenera kusungidwa kwa ampatuko, kapena kwa anthu okayikiridwa za mpatuko’ (Lenfant, buku 1, tsamba 516), iye alengeza. Kodi mphamvu imeneyi, yomwe mbiri yake ya zaka chikwi yalembedwa m’magazi a oyera mtima, tsopano ivomerezedwe ngati mbali ya mpingo wa Khristu?”
“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.
“Hazvisi pasina chikonzero kuti munyika dzechiPurotesitendi pave nechirevo chakaiswa pamberi chokuti chiKaturike hachisisina kusiyana kukuru nechiPurotesitendi sezvazvaimboita munguva dzakapfuura. Chokwadi pane shanduko; asi shanduko yacho haisi muupapa. ChiKaturike zvirokwazvo chava kufanana zvikuru nechikamu chikuru chechiPurotesitendi chiripo zvino, nokuti chiPurotesitendi chakashata zvikuru kubva pamazuva eVavandudzi.
“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.
“Njengoba amasonto amaProthestani ebefuna ukuthandwa ngumhlaba, uthando lwamanga luphuphuthekisile amehlo awo. Awaboni ukuthi akulungile ukukholelwa okuhle ngakho konke okubi, futhi ngenxa engenakugwemeka yalokho, ekugcineni ayokholwa okubi ngakho konke okuhle. Esikhundleni sokuma ekuvikeleni ukholo olake lwanikelwa kwabangcwele, manje, kungathi kunjalo, axolisa eRoma ngombono wawo wokungabi nothando ngaye, ecela intethelelo ngobandlululo bawo.”
“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.
“Buhinji bukuru, ndetse no muri ba bandi batishimira na gato Ubukaturika bw’i Roma, ntibabasha gutahura neza akaga gakomoka ku mbaraga zabwo no ku ngaruka zabwo. Benshi bavuga ko umwijima wo mu bwenge no mu mico wari warakwirakwiye mu Gihe cyo Hagati ari wo worohereje ikwirakwira ry’inyigisho zabwo, imiziririzo yabwo, n’igitugu cyabwo; kandi ko ubwenge burushijeho kwaguka bwo muri ibi bihe bya none, ikwirakwizwa rusange ry’ubumenyi, n’ubwisanzure bugenda bwiyongera mu by’idini, bibujije ko kutihanganirana n’igitugu byazongera kubaho. Igitekerezo nyir’izina cy’uko imimerere nk’iyo ishobora kubaho muri iki gihe cy’ubusobanukirwe kirasekwa. Ni ukuri ko umucyo mwinshi—uwo mu bwenge, uwo mu mico, n’uwo mu by’idini—uri kurasira iki gihe cy’abariho. Mu mapaji afunguye y’Ijambo ryera ry’Imana, umucyo uturuka mu ijuru wamurikiye isi. Ariko hakwiriye kwibukwa ko uko umucyo watanzwe uba mwinshi, ari na ko umwijima uba mwinshi ku bawugoreka kandi bakawanga.”
“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.
“Kusoma Biblia kwa maombi kungewaonyesha Waprotestanti tabia halisi ya upapa na kungesababisha wauchukie na kuuepuka; lakini wengi wana hekima mno katika majivuno yao wenyewe, hata hawaoni hitaji la kumtafuta Mungu kwa unyenyekevu ili waongozwe katika kweli. Ingawa wanajivunia nuru yao, hawajui wala Maandiko wala uweza wa Mungu. Ni lazima wawe na njia fulani ya kuzituliza dhamiri zao, nao hutafuta lile ambalo ni la kiroho kwa kiwango kidogo zaidi na linaloshusha nafsi kwa kiwango kidogo zaidi. Wanachotamani ni njia ya kumsahau Mungu ambayo itapita kana kwamba ni njia ya kumkumbuka. Upapa umefaa sana kukidhi mahitaji ya hao wote. Umejiandaa kwa ajili ya makundi mawili ya wanadamu, yakijumuisha karibu ulimwengu wote—wale ambao wangependa kuokolewa kwa stahili zao, na wale ambao wangependa kuokolewa katika dhambi zao. Hapa ndipo ilipo siri ya uwezo wake.”
“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.
“Zuva rerima guru repanjere rakaratidzwa serinobatsira kubudirira kweupapa. Zvichazoratidzwazve kuti zuva rechiedza chikuru chepfungwa rinobatsirawo zvakaenzana kubudirira kwahwo. Munguva dzakapfuura, apo vanhu vakanga vasina shoko raMwari uye vasina ruzivo rwechokwadi, meso avo akanga akafukidzwa, uye zviuru zvakabatwa mumusungo, zvisingaoni mambure akatandwa pamberi petsoka dzavo. Muchizvarwa chino kune vazhinji vane meso anopofomadzwa nekupenya kukuru kwefungidziro dzevanhu, ‘sainzi inonzi zvenhema;’ havazivi mambure acho, uye vanopinda maari nokukurumidza sokunge vakafukidzwa meso. Mwari akaronga kuti masimba epfungwa omunhu achengetwe sechipo chinobva kuMusiki wake uye ashandiswe mubasa rechokwadi nokururama; asi kana kuzvikudza nokushuva kukudzwa zvikachengeterwa mumwoyo, uye vanhu vachisimudzira dzidziso dzavo pachavo pamusoro peshoko raMwari, ipapo njere dzinogona kuita kukuvara kukuru kupfuura kusaziva. Naizvozvo sainzi yenhema yemazuva ano, inoderedza kutenda muBhaibheri, icharatidza kubudirira kwakangofanana mukugadzirira nzira yokugamuchirwa kweupapa, pamwe chete nemafungiro ahwo anofadza, sezvakaitwa nokuvharirwa kwezivo pakuzarura nzira yokukwidziridzwa kwahwo muNguva dzeRima.
“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.
“Muzviito zviri kuitika zvino muUnited States zvekutsvagira masangano nemiitiro yekereke rutsigiro rwenyika, maPurotesitendi ari kutevera makwara evapapisti. Kwete izvozvo bedzi, vari kuvhurira upapa musuwo wokuti huzowanazve muAmerica yechiPurotesitendi ukuru hwahwakarasikirwa nahwo muNyika Yekare. Uye chinoita kuti kufamba uku kuve nokukosha kukuru ndechokuti chinangwa chikuru chiri kufungidzirwa ndiko kumanikidzwa kwekuchengetwa kweSvondo—tsika yakatanga neRoma, uye iyo yainoti chiratidzo chesimba rayo. Ndiwo mweya wouPapa—mweya wokuwirirana netsika dzenyika, wokukudza tsika dzavanhu kupfuura mirairo yaMwari—uri kupinda mumakereke echiPurotesitendi uye uchivatungamirira kuti vaite basa rimwe chetero rokusimudzira Svondo iro upapa hwakaita pamberi pavo.”
“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.
“Iyo uwasoma yifuza gusobanukirwa ibikoresho bizakoreshwa muri ayo makimbirane ari hafi kuza, icyo asabwa gusa ni ugukurikirana amateka y’uburyo Roma yakoresheje kugira ngo igere kuri uwo mugambi mu bihe byahise. Niba yifuza kumenya uko Abagatolika n’Abaporotesitanti bishyize hamwe bazagenza ku banze inyigisho zabo z’ukwemera, 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.
“Amakuru y’abami, inama nkuru za rusange, n’amategeko y’Itorero yashyigikiwe n’ububasha bw’isi ni byo byabaye intambwe zatumye uwo munsi mukuru wa gipagani ugera ku mwanya w’icyubahiro mu isi ya Gikristo. Igipimo cya mbere cya rubanda cyashyizeho kubahiriza ku Cyumweru ku ngufu ni itegeko ryashyizweho na Konsitantini. (A.D. 321) Iryo teka ryategekaga abatuye mu mijyi kuruhuka ku “munsi w’icyubahiro w’izuba,” ariko ryemereraga abatuye mu cyaro gukomeza imirimo yabo y’ubuhinzi. Nubwo mu by’ukuri ryari itegeko rya gipagani, umwami w’abami yarishyize mu bikorwa nyuma yo kwemera izina rya Gikristo 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.
Lokhu-ke ukugunyazwa kobukhosi kungazange kubonakale kuyisikhundla esanele sokubuyisela igunya lobuNkulunkulu, u-Eusebius, umbhishobhi owayefuna umusa wezikhulu, futhi owayengumngane okhethekile kanye nomthophisi kaConstantine, waqhubekisela phambili isimangalo sokuthi uKristu wayedlulisele iSabatha eSontweni. Akukho nobufakazi obubodwa bemiBhalo obalethwa njengobufakazi bokusekela le mfundiso entsha. U-Eusebius uqobo ngokungahlosile uyavuma amanga ayo futhi ukhomba kubabhali bangempela balolu shintsho. “Zonke izinto,” usho kanje, “noma yiziphi okwakuwumsebenzi ukuzenza ngeSabatha, lezi sizidlulisele oSukwini lweNkosi.”—Robert Cox, Sabbath Laws and Sabbath Duties, ikhasi 538. Kodwa impikiswano yeSonto, noma yayingenasisekelo njengoba yayinjalo, yakhuthaza abantu ukuba babe nesibindi ekunyatheleni iSabatha leNkosi. Bonke ababefisa ukuhlonishwa yizwe bamukela umkhosi odumile.
“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.
“Baba mtakatifu alipozidi kuthibitika kwa nguvu, kazi ya kuinua Jumapili iliendelea. Kwa muda fulani watu walijishughulisha na kazi za kilimo wasipokuwa wakihudhuria kanisani, na siku ya saba bado ilihesabiwa kuwa Sabato. Lakini polepole mabadiliko yakatekelezwa. Wale waliokuwa katika ofisi takatifu walikatazwa kutoa hukumu katika mabishano yoyote ya kiraia siku ya Jumapili. Muda mfupi baadaye, watu wote, wa cheo chochote kile, waliamriwa kujiepusha na kazi za kawaida, kwa adhabu ya faini kwa watu huru na viboko kwa watumishi. Baadaye iliamriwa kwamba matajiri waadhibiwe kwa kunyang’anywa nusu ya mali zao; na hatimaye, kwamba kama wangali wakaidi, wafanywe watumwa. Watu wa tabaka la chini walipaswa kupata adhabu ya kufukuzwa milele.
“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.
“මහත්කම් ද කැඳවනු ලැබීය. අනෙකුත් අද්භූත කරුණු අතර, ඉරිදා දින තම කෙත හල් කිරීමට සූදානම් වූ ගොවියෙකු තම හල යකඩයකින් පිරිසිදු කරමින් සිටියදී, එම යකඩය ඔහුගේ අතට තදින් ඇලී ගියේ යැයි වාර්තා විය; එසේම වසර දෙකක් පුරා ඔහු එය තමා සමඟ රැගෙන ගියේ, ‘ඔහුට අතිශය මහත් වේදනාව සහ ලජ්ජාව පිණිසය.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 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.
“Pashure papa akapa mirayiridzo yokuti mufundisi weparishi ayambire vanotyora Svondo uye avakurudzire kuenda kuchechi nokunyengetera kwavo, kuti varege kuzviwisira pamwe navavakidzani vavo rimwe dambudziko guru. Kanzuru yechechi yakabva yaunza nharo, yakazopararira zvikuru, kunyange pakati pevaPurotesitendi, yokuti nokuti vanhu vakanga varohwa nemheni vachishanda neSvondo, saka rinofanira kuva Sabata. ‘Zviri pachena,’ vakadaro vafundisi vakuru, ‘kukura kwakaita kusafadzwa kwaMwari pamusoro pokuregeredza kwavo zuva iri.’ Ipapo pakabva paitwa chikumbiro chokuti vaprista navashumiri, madzimambo namachinda, navanhu vose vakatendeka, ‘vashandise nesimba ravo rose nokungwarira kwose kuti zuva iri ridzorerwe kukudzwa kwaro, uye, nokuda kwechiremera chechiKristu, richengetwe nokuzvipira kukuru munguva inotevera.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, peji 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.)
“මණ්ඩලවල නියෝග ප්රමාණවත් නොවන බව තහවුරු වූ බැවින්, ජනතාවගේ හදවත් තුළ භීතිය ඇති කරමින් ඔවුන් ඉරිදා දින කම්කරුකමෙන් වැළැක්වීමට හැකි වන පරිදි ආඥාවක් නිකුත් කරන ලෙස ලෞකික අධිකාරීන්ගෙන් ඉල්ලා සිටින ලදී. රෝමයේ පැවති එක් සභා රැස්වීමකදී, පෙර ගත් සියලු තීරණ වඩාත් බලවත්භාවයෙන් හා ගැඹුරු ගාම්භීරත්වයෙන් නැවත තහවුරු කරන ලදී. ඒවා ආගමික නීතිය තුළටද ඇතුළත් කරනු ලැබ, ක්රිස්තියානී ලෝකයේ බොහෝදුරට සම්පූර්ණ ප්රදේශය පුරාම සිවිල් අධිකාරීන් විසින් බලගන්වා ක්රියාත්මක කරන ලදී. (See 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.
“Ndipo komabe kusowa kwa ulamuliro wa m’Malemba pa kusunga Lamlungu kunabweretsa manyazi osati ochepa. Anthu anafunsa ufulu wa aphunzitsi awo wosiya pambali chilengezo chomveka cha Yehova chakuti, ‘Tsiku lachisanu ndi chiwiri ndilo Sabata la Yehova Mulungu wako,’ kuti alemekeze tsiku la dzuwa. Kuti akwaniritse kusowa kwa umboni wa m’Baibulo, zinali zofunika kugwiritsa ntchito njira zina. Wotsutsa mwamphamvu wa kusunga Lamlungu, amene chakumapeto kwa zaka za zana la khumi ndi chiwiri anapita ku mipingo ya ku England, anakumana ndi kutsutsidwa ndi mboni zokhulupirika za choonadi; ndipo chifukwa chakuti zoyesayesa zake sizinathe kubala zipatso, anachoka m’dzikolo kwa kanthawi ndipo anayamba kufunafuna njira ina yokakamizira ziphunzitso zake. Atabweranso, kusowako kunali kutakwaniritsidwa, ndipo m’ntchito zake zotsatira anakumana ndi kupambana kwakukulu. Anabwera nacho chikalata chopukutidwa chonena kuti chinachokera kwa Mulungu Mwiniwake, chimene chinali ndi lamulo lofunika la kusunga Lamlungu, limodzi ndi ziwopsezo zowopsya zochititsa mantha osamvera. Chikalata chamtengo wapatali chimenechi—chinyengo chonyozeka monga mmene zinalili dongosolo limene chinkachirikiza—chinati chinagwa kuchokera kumwamba ndipo chinapezedwa ku Yerusalemu, pa guwa la St. Simeon, ku Golgotha. Koma, kwenikweni, nyumba yachifumu ya upapa ku Roma ndiyo inali gwero limene chinachokeramo. Chinyengo ndi zikalata zabodza pofuna kupititsa patsogolo mphamvu ndi chuma cha mpingo zakhala zikuonedwa m’mbadwo uliwonse kukhala zovomerezeka ndi olamulira aupapa.”
“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.)
“Gwaro racho rairambidza kushanda kubva paawa yechipfumbamwe, nenguva dza3 masikati, neMugovera masikati, kusvikira pakubuda kwezuva neMuvhuro; uye simba raro rakanzi rakasimbiswa nezvishamiso zvizhinji. Kwakaparidzirwa kuti vanhu vaishanda kupfuura nguva yakatarwa vaibatwa nekuremara mitezo. Mumwe murimi aigaya chibage chake akaona, panzvimbo peupfu, rukova rweropa ruchibuda, uye vhiri reguyo rikamira, kunyange zvazvo mvura yakanga ichimhanya nesimba guru. Mumwe mukadzi akaisa mukanyiwa muchoto akawana usina kuibva paakaundoburitsa, kunyange zvazvo choto chakanga chapisa kwazvo. Mumwewo, akanga agadzira mukanyiwa wokubheka paawa yechipfumbamwe, asi akafunga kuusiya parutivi kusvikira neMuvhuro, akawana, zuva rakatevera, kuti wakanga waitwa zvingwa ukabikwa nesimba raMwari. Mumwe murume akabheka chingwa mushure meawa yechipfumbamwe neMugovera akawana kuti, paakachimedura mangwanani akatevera, ropa rakabuda mariri. Nezvifungidzirwa zvakadaro zvisina musoro uye zvokutenda mashura ndivo vatsigiri veSvondo vakaedza kusimbisa utsvene hwaro. (Ona 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.
“MuScotland, sezvakangoitawo muEngland, kuremekedzwa kukuru kweSvondo kwakawanikwa nokubatanidza naro chikamu cheSabata rekare. Asi nguva yaifanira kuchengetwa iri tsvene yakanga ichisiyana. Chirevo chakabva kuna mambo weScotland chakazivisa kuti ‘Mugovera kubva nenguva yegumi nembiri masikati unofanira kuverengwa setsvene,’ uye kuti hakuna munhu, kubva panguva iyoyo kusvikira Muvhuro mangwanani, aifanira kuita mabasa enyika.—Morer, mapeji 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.
“Asingakhalisi kuyo yonke imizamo yokumisa ubungcwele beSonto, amaPapa ngokwawo avuma obala igunya elingcwele leSabatha kanye nemvelaphi yomuntu yesimiso esasithathe indawo yaso. Ngekhulu leshumi nesithupha umkhandlu wobuPapa wamemezela ngokusobala wathi: ‘Makukhunjulwe yibo bonke amaKristu ukuthi usuku lwesikhombisa lwangcweliswa nguNkulunkulu, futhi lwamukelwa lwagcinwa, kungabi ngamaJuda kuphela, kodwa nangabanye bonke abazisho ukuthi bakhonza uNkulunkulu; nakuba thina maKristu siguqule iSabatha labo saba usuku lweNkosi.’—Ibid., amakhasi 281, 282. Labo ababengcolisa umthetho kaNkulunkulu babengawazi kahle umlingiswa womsebenzi wabo. Babezimisa ngenhloso ngenhla kukaNkulunkulu.
“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.
“VaRoma vakaratidza nomufananidzo unokatyamadza mutemo wavanoita kune avo vasingabvumirani navo mukutambudzwa kwenguva refu uye kweropa kwevaWaldense, vamwe vavo vaichengeta Sabata. Vamwe vakatambudzwawo nenzira yakafanana nokuda kokutendeka kwavo kumurayiro wechina. Nhoroondo yamakereke eEthiopia neAbyssinia inokosha zvikuru. Pakati perima reNguva dzeRima, vaKristu veCentral Africa vakanyangarika pamberi penyika uye vakakanganwika nayo, uye kwemazana mazhinji amakore vakafarikanya rusununguko mukuita kwokutenda kwavo. Asi pakupedzisira Roma yakaziva nezvokuvapo kwavo, uye mambo weAbyssinia akakurumidza kunyengedzwa kuti abvume papa semumiriri waKristu. Kumwe kubvuma kwakatevera.
“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.
“Pakabuditswa chirevo chairambidza kuchengetwa kweSabata pasi pezvirango zvakaomesesa. (Ona Michael Geddes, Church History of Ethiopia, mapeji 311, 312.) Asi hudzvanyiriri hwapapa hwakakurumidza kuva joko raishungurudza zvikuru zvokuti vaAbyssinia vakatsunga kuribvisa pamitsipa yavo. Mushure mehondo inotyisa, vaRomanist vakadzingwa munyika yavo, uye kutenda kwekare kwakadzorerwa. Machechi akafara murusununguko rwawo, uye haana kumbokanganwa chidzidzo chavakanga vadzidza pamusoro pokunyengera, kupengereka kwechitendero, nesimba routongi hweudzvanyiriri hweRoma. Mukati meumambo hwavo hwakazvimirira vari voga, vakagutsikana kuramba varimo, vasingazivikanwi kune vamwe vose vechiKristudhomu.”
“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.
“Makanisa ya Afrika yaliishika Sabato kama ilivyoshikwa na kanisa la kipapa kabla ya uasi wake kamili. Wakati yalipoiadhimisha siku ya saba kwa utiifu kwa amri ya Mungu, yalijizuia kufanya kazi siku ya Jumapili kwa kufuatana na desturi ya kanisa. Baada ya kupata mamlaka ya juu kabisa, Roma ilikuwa imeikanyaga Sabato ya Mungu ili kuitukuza sabato yake yenyewe; lakini makanisa ya Afrika, yaliyofichwa kwa karibu miaka elfu moja, hayakushiriki katika uasi huo. Yalipoletwa chini ya utawala wa Roma, yalilazimishwa kuiweka kando Sabato ya kweli na kuitukuza sabato ya uongo; lakini mara tu yalipopata tena uhuru wao, yakarudi katika utiifu kwa amri ya nne.
“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.
“Zvinyorwa izvi zvekare zvinonyatsoratidza ruvengo rweRoma kuSabata yechokwadi nevanoidzivirira, pamwe chete nenzira dzarinoshandisa kukudza chisungo charakagadzira. Shoko raMwari rinodzidzisa kuti zviitiko izvi zvichadzokororwa apo vaRoma Katorike nevaPurotesitendi vachabatana mukusimudzira Svondo.”
“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.
“Unabii wa Ufunuo 13 unatamka kwamba mamlaka inayowakilishwa na mnyama mwenye pembe mfano wa mwana-kondoo itaisababisha ‘nchi na wakaao ndani yake’ kuisujudia upapa—hapo ukiwakilishwa kwa ishara na mnyama ‘aliyefanana na chui.’ Mnyama huyo mwenye pembe mbili pia anapaswa kuwaambia ‘wakaao juu ya nchi, kwamba wamfanyie sanamu yule mnyama;’ na, zaidi ya hayo, anapaswa kuwaamuru wote, ‘wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa,’ kuipokea chapa ya mnyama. Ufunuo 13:11–16. Imeonyeshwa kwamba Marekani ndiyo mamlaka inayowakilishwa na mnyama mwenye pembe mfano wa mwana-kondoo, na kwamba unabii huu utatimizwa wakati Marekani itakapolazimisha utunzaji wa Jumapili, ambayo Roma hudai kuwa ndiyo ithibati maalum ya ukuu wake. Lakini katika heshima hii kwa upapa Marekani haitakuwa peke yake. Ushawishi wa Roma katika nchi ambazo hapo zamani zilikiri utawala wake bado uko mbali sana na kuwa umeangamizwa. Naye unabii unatabiri kurejeshwa kwa nguvu zake. ‘Nikaona kimoja cha vichwa vyake kana kwamba kimetiwa jeraha la mauti; na jeraha lake la mauti likapona: na dunia yote ikamstaajabia yule mnyama.’ Aya ya 3. Kutiwa kwa jeraha la mauti kunaelekeza kwenye kuanguka kwa upapa mwaka 1798. Baada ya hayo, asema nabii, ‘jeraha lake la mauti likapona: na dunia yote ikamstaajabia yule mnyama.’ Paulo anasema wazi kwamba ‘mtu wa dhambi’ ataendelea kuwapo hadi ujio wa pili. 2 Wathesalonike 2:3–8. Hata hadi mwisho kabisa wa wakati ataendeleza kazi ya udanganyifu. Naye mfunuaji anatangaza, tena akirejelea upapa: ‘Nao wote wakaao juu ya nchi watamsujudia, ambao majina yao hayakuandikwa katika kitabu cha uzima.’ Ufunuo 13:8. Katika Ulimwengu wa Kale na katika Ulimwengu Mpya, upapa utapokea heshima kwa heshima itakayotolewa kwa taasisi ya Jumapili, inayotegemea tu juu ya mamlaka ya Kanisa la 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.
“Kubvira pakati pezana remakore regumi nemapfumbamwe, vadzidzi vechiporofita muUnited States vakapa uchapupu uhu kunyika. Muzviitiko zviri kuitika zvino munoonekwa kufambira mberi nokukurumidza kuchienda kukuzadziswa kwechiporofita ichocho. Kuvadzidzisi vechiPurotesitendi mune kudai kumwe chete kwesimba roumwari pakuchengeta Svondo, uye kushayikwa kumwe chete kweuchapupu hweMagwaro, sezvakanga zvakaita kuvatungamiri vapapa vakagadzira zvishamiso kuti vatsive murayiro waMwari. Kutaura kuti kutonga kwaMwari kunouya pamusoro pavanhu nokuda kwokutyora kwavo sabata reSvondo kuchadzokororwa; kwatotanga kutosimbirirwa. Uye kufamba kunomanikidza kuchengetwa kweSvondo kuri kukurumidza kuwana simba.”
“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?
“Hunyangwe muuchenjeri hwarwo nokunyengera ndimo mune kushamisa kweChechi yeRoma. Inogona kuverenga zviri kuda kuitika. Inomirira nguva yayo, ichiona kuti machechi echiPurotesitendi ari kuikudza nokubvuma kwawo sabata renhema uye kuti ari kugadzirira kurimanikidza nenzira idzodzo dzakafanana nedzakashandiswa nayo pachayo mumazuva akapfuura. Avo vanoramba chiedza chezvokwadi vachazotsvaka rubatsiro rwesimba iri rinozviti harikanganisi kuti vakwidziridze tsika yakavambwa naro. Kuti richakurumidza sei kuuya kuzobatsira maPurotesitendi pabasa iri hazvina kuoma kufungidzira. Ndiani anonzwisisa kupfuura vatungamiri veupapa nzira yokubata nayo avo vasingateereri chechi?”
“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.
“Chechi ya Roma Katoliki, pamoja na matawi yake yote ulimwenguni kote, huunda shirika moja kubwa lililo chini ya uongozi wa kiti cha upapa, na lililokusudiwa kutumikia maslahi yake. Mamilioni ya washiriki wake wa ushirika, katika kila nchi ya dunia, hufundishwa kujiona kuwa wamefungwa kwa utii kwa papa. Bila kujali utaifa wao au serikali yao, wanapaswa kuhesabu mamlaka ya kanisa kuwa juu ya mamlaka nyingine zote. Ingawa wanaweza kuapa kiapo cha kuahidi uaminifu wao kwa dola, hata hivyo nyuma ya hilo kuna nadhiri ya utii kwa Roma, inayowaondolea wajibu wa kila ahadi iliyo kinyume na maslahi yake.
“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.
“Mbiri ikuchitira umboni za kuyesayesa kwake kochenjera ndi kopitiriza kulowerera m’zochitika za mitundu ya anthu; ndipo atangopeza malo olowererapo, kupititsa patsogolo zolinga zake yekha, ngakhale zitathetsa mafumu ndi anthuwo. M’chaka cha 1204, Papa Innocent III analandira kwa Peter II, mfumu ya Arragon, lumbiro lodabwitsa ili: ‘Ine, Peter, mfumu ya Aarragon, ndikuvomereza ndi kulonjeza kukhala wokhulupirika ndi womvera nthawi zonse kwa mbuye wanga, Papa Innocent, kwa olowa m’malo ake a Chikatolika, ndi Mpingo wa Roma, komanso kusunga mokhulupirika ufumu wanga m’kumvera kwake, kuteteza chikhulupiriro cha Chikatolika, ndi kuzunza kupotoza kwa ampatuko.’—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. Izi zvinowirirana nezvakataurwa pamusoro pesimba rapapa reRoma, ‘kuti zviri pamutemo kwaari kubvisa madzimambo pachigaro’ uye ‘kuti anogona kusunungura vanhu vanotongwa pakuvimbika kwavo kuvatongi vasina kururama.’—Mosheim, bhuku 3, zana remakore rechi11, chikamu 2, chitsauko 2, ndima 9, chitsamba 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.
“Uye ngakukhunjulwe ukuthi, ukuziqhayisa kweRoma kungukuthi ayiguquki nanini. Izimiso zikaGregory VII no-Innocent III ziseyizimiso zeBandla lamaRoma Katolika. Futhi ukube belinamandla kuphela, belizozisebenzisa ngokusebenza ngamandla afanayo namuhla njengasemakhulwini eminyaka adlule. AmaProthestani awaqondi kahle ukuthi enzani lapho ephakamisa ukwamukela usizo lweRoma emsebenzini wokuphakamisa iSonto. Ngenkathi ezimisele ukufeza inhloso yawo, iRoma ihlose ukubuyisela kabusha amandla ayo, ibuyise ubukhosi bayo obalahleka. Makuqinisekiswe kanye e-United States isimiso sokuthi ibandla lingasebenzisa noma lilawule amandla ombuso; ukuthi ukugcinwa kwemigomo yenkolo kungaphoqelelwa ngemithetho yezwe; ngamafuphi, ukuthi igunya lebandla nombuso libuse unembeza, khona ukunqoba kweRoma kuleli zwe kuqinisekisiwe.”
“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.
“Izwi laNkulunkulu linike isexwayiso ngengozi esondelayo; makuthi lokhu kunganakwa, khona-ke umhlaba wamaProthestani uyokwazi ukuthi izinhloso zeRoma ziyini ngempela kuphela lapho sekwephuze kakhulu ukuba uphunyuke ogibeni. Yena uthula nje ukhula emandleni. Izimfundiso zakhe zenza ithonya lazo ezindlini zomthetho, emabandleni, nasezinhliziyweni zabantu. Uyaqongelela izakhiwo zakhe eziphakemeyo nezinkulu, ezindaweni ezifihlakele zazo lapho ukuhlushwa kwakhe kwangaphambili kuyophindwa khona. Ngobuqili nangokungasolwa uqinisa amabutho akhe ukuze aqhubekisele phambili izinhloso zakhe siqu lapho isikhathi sakhe sokushaya sesifikile. Konke akufisayo yindawo yokuzimisa enenzuzo, futhi lokhu useyayinikezwa kakade. Maduzane siyobona futhi siyokuzwa ukuthi iyini inhloso yento yaseRoma. Noma ubani oyokholwa futhi alalele izwi likaNkulunkulu ngalokho uyohlangabezana nokusolwa nokuhlushwa.” The Great Controversy, 563–581.