In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
Dina buku anu judulna Hitler’s Pope, pangarangna, John Cornwell, ngamimitian carita ngeunaan paus nu bakal datang anu maréntah dina mangsa Hitler ngawasa Jérman, ku nyaritakeun akina jeung Paus Pius IX, anu diusir ti Kota Roma. Nalika Pius IX ngungsi ti kota Roma, nyamur minangka saurang biarawati, hiji-hijina lalaki anu dibawa ku anjeunna nyaéta aki ti paus nu bakal datang éta. Cornwell ngabahas raketna hubungan dua lalaki éta, teras ngajéntrékeun kumaha bapa paus nu bakal datang éta ogé pakait jeung puseur kakawasaan Garéja Katolik. Ku cara kitu anjeunna ngagambarkeun lingkungan sosial, pulitik, jeung agama dina sajarah ti mangsa Pius IX nepi ka Perang Dunya Kadua. Tinjauan sajarah éta kacida méré pangaosanana.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
Léngkah séjén dina panyokot kakawasaan kapausan dicandak nalika, dina abad ka-sabelas, Paus Gregorius VII ngumumkeun kasampurnaan Garéja Roma. Di antara dalil-dalil anu anjeunna kemukakeun aya hiji anu nyatakeun yén garéja tacan kungsi salah, jeung moal kungsi salah salalawasna, nurutkeun Kitab Suci. Tapi bukti-bukti Kitab Suci henteu dibarengan kana éta pernyataan. Pontif anu gumedé éta ogé ngaku boga kakawasaan pikeun ngaléngsérkeun para kaisar, sarta nyatakeun yén teu aya hiji putusan ogé anu diucapkeun ku anjeunna anu bisa dibatalkeun ku saha waé, tapi yén éta mangrupa hak hususna pikeun ngabatalkeun kaputusan sakabéh batur.
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Hiji gambaran anu kacida matak narikna ngeunaan sipat lalim ti ieu pangjurung kana kataktersalahan téh katingali dina cara anjeunna ngatur ka Kaisar Jérman, Henry IV. Ku lantaran wani nganggap enteng kakawasaan paus, raja ieu dinyatakeun kena ekskomunikasi sarta dicabut tina tahta. Kacida sieunna ku ditinggalkeun jeung ku ancaman ti para pangeranna sorangan, anu didorong pikeun ngalawan anjeunna ku parentah paus, Henry ngarasa perlu pikeun ngadamaikeun dirina jeung Roma. Bareng jeung pamajikanana sarta saurang abdi anu satia, anjeunna nyabrang pagunungan Alpen dina usum tiris pisan, sangkan anjeunna bisa ngarendahkeun diri di payuneun paus. Sanggeus nepi ka benteng tempat Gregory nyumput, anjeunna dibawa, tanpa para pangawalnya, ka hiji buruan luar, sarta di dinya, dina tiisna usum tiris anu kacida nyerina, kalawan sirah teu katutupan jeung suku taranjang, sarta maké pakéan anu pikanyerieun, anjeunna nungguan idin paus pikeun asup ka payuneun anjeunna. Teu saméméh anjeunna neruskeun salila tilu poé bari puasa jeung nyieun pangakuan dosa, kakara paus téh kersa maparin panghampura ka anjeunna. Malah harita gé ngan ku sarat yén kaisar kudu ngadagoan pangesahan ti paus saméméh ngagem deui lambang-lambang karajaan atawa ngalaksanakeun kakawasaan karajaan. Jeung Gregory, nu pohara ngaguligah ku kameunanganna, muji diri yén éta téh kawajibanana pikeun ngarempag kasombongan para raja.” The Great Controversy, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregory VII teh mangrupa hiji “pangrojong infallibility,” tapi klaim anu pikaseurieun éta can dijadikeun doktrin resmi (dogma) nepi ka mangsa Pius IX, anu netepkeun klaim bodo éta jadi doktrin anu mapan dina Konsili Vatikan kahiji. Doktrin éta disahkeun dina 18 Juli 1870, saratus lima puluh taun pas saméméh kuciwa kahiji tina saratus opat puluh opat rébu.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Nu matak ngainpormasikeun tina sajarah téh nyaéta yén nalika Pius IX ngayakeun Konsili Vatikan kahiji, sarta ngalaksanakeun doktrin infalibilitasna, pangjurungna timbul ku kabencianana kana naon anu disebut “modernisme.” Éta henteu dumasar kana pamanggih yén saurang paus moal tiasa nyieun kasalahan nalika nangtukeun doktrin-doktrin biblikal, tapi mangrupa pangbelaan kana panolakan kapapaan kana pangaruh anu geus dihasilkeun ku Révolusi Perancis. Éta diarahkeun ngalawan naon anu antukna bakal dipikawanoh minangka Komunisme.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Révolusi Prancis nyababkeun guncangan gedé dina tatanan pamaréntahan bangsa-bangsa Éropa, kalayan kaceuceub anu husus ka monarki, nyaéta kapausan. Éta téh hiji pamarontakan Républik Italia anu kungsi ngusir samentara Pius IX, jeung jalma panangan katuhuna, ti Roma. “Modernisme,” anu diwakilan ku rupa-rupa filsafat anu lahir tina Révolusi Prancis, nyaéta musuh pangutamana Pius IX, jeung doktrin infalibilitasna dirarancang pikeun nangtayungan unggal klaim anu dijieun ku paus ngalawan gagasan-gagasan modernis anu dihasilkeun ku Révolusi Prancis.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Dina Daniel pasal sabelas, ayat opat puluh, dipikawanoh yén dina taun 1798, raja kidul (Perancis nu ateis), méré tatu nu matak paéh ka raja kalér (kapapaan).
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Doktrin infalibilitas Pius IX aya patalina jeung perang anu diwakilan ku ayat ka opat puluh dina Daniel sabelas, sarta ti ahir taun 1869 nepi ka taun saterusna Pius IX ngumpulkeun Déwan Vatikan kahiji, anu dipikawanoh minangka Vatikan I, kalawan tujuan pikeun netepkeun yén paus téh kapala Katolik, sarta yén Katolik téh kapala sakumna garéja, sakumaha geus diproklamasikeun ku dekrit Yustinianus dina taun 533.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Konsili Vatikan Kadua, anu ogé dipikawanoh minangka Vatikan II, dilaksanakeun ti taun 1962 nepi ka 1965. Ieu mangrupa hiji kajadian anu jadi patokan penting dina sajarah Garéja Katolik, sarta salah sahiji konsili ékuménis anu pangpentingna dina mangsa modéren. Konsili éta dihimpun dina kapamingpinan Paus Yohanes XXIII sarta diteruskeun salila masa kapausan Paus Paulus VI sanggeus pupusna Yohanes XXIII dina taun 1963. Penting pikeun ngakuan bédana anu écés antara dua konsili ieu.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Konsili anu kahiji dimaksudkeun pikeun netepkeun naon anu disebut “primasi” paus, hartina yén paus téh pangawasa, guru, jeung pangangon pangluhurna Garéja, anu nanggung jawab pikeun miara sarta nafsirkeun doktrin-doktrin iman. Kawenanganana ngawengku netepkeun dogma-dogma, ngaluarkeun dekret-dekret doktrinal, sarta nyatakeun putusan-putusan anu miboga otoritas dina perkara iman jeung ahlak, anu dipikawanoh minangka ketaksalahan paus. Ieu ogé ngawengku kawenangan yuridiksional paus kana Garéja universal, kaasup kakawasaan pikeun ngangkat uskup-uskup, ngatur sakramén-sakramén, sarta maréntah administrasi Garéja.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Konsiliu kadua dimaksudkeun pikeun ngarahkeun garéja kana hiji éntitas ékuménis. Éta dua konsili téh mangrupa usulan-usulan anu langsung sabalikna. Konsili kahiji anu konservatif dibantah ku konsili kadua anu liberal. Dua faksi éta béda sajauhna lir peuting jeung beurang, sarta nubuat anu dikaitkeun kana tilu rusiah Fatima ngaidéntifikasi hiji perang internal anu pantes diwakilan ku dua konsili ieu.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Ramalan éta netelakeun aya hiji golongan anu ngukuhkeun kautamaan anu dilambangkeun ku Pius IX, anu dilukiskeun ku naon anu disebut “paus bodas,” “paus anu hadé,” atawa “uskup anu hadé”; sedengkeun golongan séjénna, anu patalina jeung Vatikan II, dilambangkeun ku “paus hideung,” atawa “paus anu goréng,” atawa “uskup anu goréng.” Pasualan antara dua konsép pulitik éta dilambangkeun nalika anjeun nganjang ka tempat suci mujijat Fatima, di Fatima, Portugal. Nalika asup, jalan satapakna perenahna di antara patung paus hideung di hiji sisi, jeung paus bodas di sisi séjén.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Ku kituna ieu jadi bagian tina warisan lalaki anu ahirna bakal jadi naon anu ku buku éta diidentipikasi minangka pausna Hitler, yén akar-akarna silih jalin dina perjuangan antara modernisme (raja kidul), jeung primasi kapapaan (raja kalér).
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Kedah dipikaharti yén pangarang buku anu keur urang timbangan ieu téh saurang Katolik anu hadé kadudukanna, sarta tujuan anu ku anjeunna ditegeskeun dina nulis éta buku nyaéta pikeun maparin katerangan kana tuduhan yén paus anu maréntah dina mangsa Perang Dunya II geus ngarojong Hitler, golongan Nazi, atawa miboga kasalahan naon baé dina holocaust ngalawan urang Yahudi, jeung nu lianna. Nalika Cornwell ngabahas aki ti Pius XII, anu jadi panangan katuhu anu nyelenggarakeun Konsili Vatikan I, sajarah perjuangan antara raja-raja kidul jeung kalér keur dipagelarkeun dina éta sajarah pisan. Nalika révolusi “Republikanisme” nepi ka Italia, salila kira-kira sataun, urang Italia ngusir Pius IX kaluar ti kota Roma, sarta ti harita, sanajan anjeunna geus mulang deui, sakabéh nu kungsi dipiboga ku kapausan téh ngan ukur saratus sapuluh ékar, anu katelah Kota Vatikan.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Hiji-hijina jalan nepi ka anjeunna bisa mulang deui ka Vatikan téh ngan ku bantuan pasukan Perancis, sarta ku injeuman ti kulawarga Rothschild, bankir Yahudi anu kasohor goréng. Pikeun ngartos kalawan wijaksana ngeunaan kasaluyuan kapausan dina holocaust salila Perang Dunya Kadua, diperlukeun sawatara pamahaman dasar ngeunaan sikep Éropa ka bangsa Yahudi ti saprak panyaliban Kristus. Ieu buku ngusulkeun yén antisemitisme jeung rasisme téh dua sikep anu béda, ku ngedalkeun yén kabencian Hitler ka bangsa Yahudi téh rasis, sabab Hitler nganggap bangsa Yahudi minangka golongan manusa anu leuwih handap, ari antisemitisme mah nya éta kabencian ka bangsa Yahudi lantaran maranéhna maéhan Allah. Naha éta duanana saéstuna sarua, atawa mémang aya bédana antara éta dua hal, kanyataan ngeunaan kasangsaraan bangsa Yahudi pantes pikeun kaharti.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Contona, di Amérika kiwari upama kecap “ghetto” dipaké, lolobana jalma nganggap éta minangka harti tina bagian kota anu miskin jeung ruksak. Tapi istilah “ghetto” mimitina nuduhkeun kana hiji bagian kota, utamana di Venesia, Italia, tempat urang Yahudi dipaksa cicing dina mangsa Abad Pertengahan. Ghetto anu kahiji diadegkeun di Venesia dina taun 1516, nalika Républik Venesia ngawatesan urang Yahudi ka hiji wewengkon husus di kota anu dipikawanoh minangka “geto nuovo” (pandeusi anyar), anu ahirna jadi dipikawanoh minangka ghetto.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Di Éropa salila Abad Pertengahan, urang Yahudi diwatesan ngeunaan tempat maranéhna meunang cicing, kitu deui dina widang pagawean anu diidinan pikeun dipigawé ku maranéhna. Watesan-watesan éta dumasar kana harti lami antisemitisme, nyaéta kayakinan yén urang Yahudi geus maehan Allah, sarta yén sagala kasusah anu tumiba ka maranéhna satuluyna geus ditarékahan ku maranéhna sorangan ku lantaran lampahna sorangan.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Dina Abad Pertengahan, geus jadi tradisi anu tetep yén urang Kristen teu meunang nginjeumkeun duit atawa narima bunga tina hiji injeuman. Urang Yahudi dibébaskeun tina larangan éta, sarta nginjeumkeun duit jadi salah sahiji padamelan anu diidinan pikeun dipigawé ku urang Yahudi. Para bankir Yahudi, saperti kulawarga Rothschild, jadi tukang tukeur duit minangka balukar tina larangan-larangan hukum ngeunaan padamelan naon waé anu diidinan pikeun maranéhna pigawé. Nalika Pius IX merlukeun dana pikeun mulang ka Vatikan, rasa frustasi lantaran henteu deui ngawasa kota Roma jadi leuwih ngagedéan ku sabab anjeunna kudu ménta duit ka urang Yahudi.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Saméméh anjeunna diusir ti Roma, Pius IX katingalina aya dina salah sahiji tina dua golongan dina perkara urang Yahudi jeung hubungan garéja ka urang Yahudi. Dua golongan éta ngawengku, kahiji, jalma-jalma anu yakin yén urang Yahudi, naon waé anu kajadian ka maranéhna, ngan saukur keur nampa naon anu pantes keur maranéhna, jeung anu kadua condong némbongkeun saeutik welas asih ka urang Yahudi. Nalika Pius IX mulang ka Vatikan sanggeus diusir, welas asih anu kungsi kadang-kadang dipintonkeun ku anjeunna saméméh pangasinganana henteu kungsi dipintonkeun deui. Saméméh pangasinganana anjeunna kungsi nutup ghetto di kota Roma, sarta sanggeus mulang anjeunna ngadegkeun deui ghetto éta, jeung mimiti netepkeun pajeg ka urang Yahudi pikeun ngumpulkeun deui karugian kauanganana.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Leungeun katuhu Paus Pius IX nyaéta Marcantonio Pacelli, aki ti pausna Hitler. Anjeunna saurang ahli hukum anu kaasup kana golongan husus para ahli hukum anu ngarojong kapausan. Putrana jadi bagian tina golongan élit ahli hukum anu sarua éta, kitu deui incuna, anu ahirna bakal jadi pausna Hitler. Sanggeus éta buku ngaguar sajarah aki Eugenio Pacelli, bapana, jeung mangsa ngora katut atikanana, éta buku ngabahas kalungguhan anu dicepeng ku Pacelli nalika anjeunna mimiti ngalaksanakeun pagawéanana pikeun kapausan. Salaku ahli hukum, turunan ti golongan élit ahli hukum kapalusan, anjeunna dipilih pikeun mingpin hiji departemén anu ngahususkeun diri dina pasatujuan-pasatujuan, anu disebut konkordat. Dina taun 1901 Pacelli diasupkeun kana kantor Sekretariat Nagara Kapalusan.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelli jadi utusan ka bangsa-bangsa. Dina harti nubuat, Pacelli jadi titik kontak légal anu nyampurnakeun palacuran raja-raja bumi jeung kapausan. Dina taun 1903, Pius X dimahkotaan jadi paus. Geuwat anjeunna mimiti nyerang “racun inteléktual” anu ngahasilkeun “rélativisme jeung skeptisisme.” Jalma anu mingpin usaha Pius X pikeun ngabasmi “modernisme” nyaéta Umberto Benigni, anu digawé dina kantor anu sarua jeung Pacelli. Benigni kungsi nyatakeun ngeunaan sakelompok ahli sajarah kelas dunya, yén maranéhna téh jalma-jalma anu, “sajarah teu lain ngan saukur hiji usaha nu terus-terusan jeung putus asa pikeun utah. Pikeun rupa manusa saperti kieu ngan aya hiji ubar: inkuisisi!” Numutkeun Benigni, saurang ahli sajarah anu ngébréhkeun simpati naon baé kana pamanggih-pamanggih anu asalna tina Révolusi Perancis kudu dihukum pati.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Sacara resmi, Benigni mingpin kementrian propaganda keur kapausan, tapi sacara teu resmi anjeunna ogé mingpin hiji jaringan panénjo rusiah, anu dirarancang pikeun ngaidentipikasi saha waé umat Katolik anu miboga simpati kana “modernisme,” anu asalna ti raja kidul. Tungtungna, dina taun 1910, karyana ngahasilkeun hiji diréktif anu ngawajibkeun para pagawé kapausan pikeun ngucapkeun hiji sumpah, anu disebut Sumpah Anti-Modernis. Eta masih kénéh berlaku. Pikeun digawé di Vatikan, anjeun kudu ngucapkeun sumpah pikeun ngabogaan kabencian kana gagasan-gagasan modernis, anu kiwari ku urang bakal disebut gagasan-gagasan komunis.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Dina ringkesan buku Cronwell, dina kaca flyleaf ditepikeun kieu, “Dina dasawarsa kahiji abad ieu, minangka ahli hukum Vatikan ngora anu kacida pinterna, Pacelli ngabantu ngawangun hiji idéologi kakawasaan kapausan anu can aya tandinganana; salila taun 1920-an anjeunna ngagunakeun kalicikan jeung pemerasan pikeun maksakeun kakawasaan di Jerman. Dina 1933, Hitler jadi mitra rundingan anu sampurna pikeun anjeunna, sarta hiji konkordat diadegkeun anu masihan kauntungan agama jeung atikan ka Garéja Katolik minangka tukeran pikeun mundurna pihak Katolik tina kagiatan sosial jeung pulitik. Pangunduran diri ‘sukarela’ tina Katolisisme pulitik anu dipaksakeun ti Roma ieu ngagampangkeun naékna Nazisme.
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
Dina hiji rapat kabinet tanggal 14 Juli 1933, Adolph Hitler ngedalkeun pamadeganana dina bulan éta kénéh yén konkordat anu dirakit ku Pacelli jeung kaum Nazi méré ka Jérman hiji “wewengkon kapercayaan…. dina perjuangan anu keur mekar ngalawan Yahudi internasional.”
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Buku Cornwell téh henteu ditarima kalayan hadé ku kalangan Katolik anu nolak narima bukti yén Pacelli téh alesan utama anu ngajadikeun Hitler sanggup naék kana kakawasaan, sabab Jérman mangrupa nagara anu mayoritasna Katolik. Pacelli geus ngayakeun hiji pasatujuan anu ngahalangan penerbitan Katolik, agénsi béja Katolik, jeung sakola-sakola Katolik pikeun nyebutkeun naon waé ngeunaan arah anu dicandak ku Hitler ti taun 1933 ka hareup. Buku éta ngalacak kacenderungan anti-Semit anu écés dina diri Pacelli, anu satuluyna jadi paus salila Perang Dunya II. Sahenteuna aya tilu perkara anu bisa dipastikeun dumasar kana sumber-sumber sajarah anu kacida dipercaya tina buku éta.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Nu kahiji nyaéta peperangan antara raja kalér jeung raja kidul, sakumaha digambarkeun dina Daniel pasal sabelas. Dina peperangan éta, musuh-musuhna nyaéta Katolik ngalawan ateisme, paus ngalawan Komunisme. Pokok séjénna nyaéta yén paus ngagunakeun Nazisme minangka pasukan proksi-na pikeun ngalawan ateisme dina mangsa Perang Dunya II, sakumaha paus ogé ngagunakeun Protestanisme murtad dina taun 1989 minangka pasukan proksi-na pikeun ngalawan ateisme Uni Soviét. Ieu buku ogé ngaidéntifikasi struktur nubuat internal jeung éksternal anu diwakilan ku pesen-pesen satanis anu medal tina mujijat di Fatima.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Perang wates di Raphia, anu digambarkeun dina ayat sabelas jeung dua belas tina Daniel sabelas, ngagambarkeun perang wates anu kiwari keur lumangsung di Ukraina. Perang baheula éta mangrupa perang panas; nu kadua téh perang proksi anu kadua, kalayan bala-bala proksi anu kalibet dina papasangan maut. Raphia nandakeun yén perang wates téh lumangsung antara raja kalér jeung raja kidul, tapi nubuat ngajarkeun yén nepi ka hukum Minggu anu geura datang, palacuran Tirus téh dipopohokeun, Izébél aya di Samaria, jeung Herodias henteu ngadatangan pésta ulang taun Herodes. Tilu saksi ngeunaan peran raja kalér dina sajarah kiwari ieu, nyaéta yén manéhna aya di balik layar ngagerakkeun tali-tali. Perang panas, perang proksi, jeung perang tiis anu kajadian nalika manéhna dipopohokeun, dilaksanakeun ku bala-bala proksina.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Rusia nyaéta raja ti kidul, sarta ayeuna keur kalibet dina hiji perang wates anu dibiayaan ku para globalis ti dunya Kulon, utamana ku Demokrat progresif jeung Republik RINO (Republican In Name Only) di Amérika Serikat. Nalika Amérika Serikat digambarkeun minangka pasukan proksi raja ti kalér dina ayat kaopat puluh tina Daniel sabelas, dua ciri nubuatna nyaéta kakuatan militér jeung kakawasaan kauangan. Amérika Serikat keur ngalaksanakeun pagawean anu sarua di Ukraina jeung anu dipigawéna dina taun 1989, nulungan Paus ngalawan Rusia, sarta pasukan proksi di lapangan, anu ngabéla Ukraina, kacida pinuhna ku para panyokong Nazi nepi ka média arus utama gé teu bisa mungkir éta. Roma ayeuna keur ngagunakeun pasukan-pasukan proksi anu sarua jeung anu kungsi dipakéna dina perang panas, nyaéta Perang Dunya II, jeung dina taun 1989, pikeun perang ngalawan Rusia. Bacalah buku: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Urang baris neraskeun ulikan ieu dina artikel salajengna.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Ku cara nu sarua, nalika Allah badé muka ka Yohanes nu dipikaasih sajarah garéja pikeun mangsa-mangsa nu bakal datang, Anjeunna maparin ka anjeunna hiji jaminan ngeunaan minat jeung pangaping Jurusalamet ka umat-Na ku nembongkeun ka anjeunna ‘Hiji nu sarupa jeung Putra manusa,’ nu keur leumpang di antara kaki dian, anu ngalambangkeun tujuh garéja. Nalika ka Yohanes dipintonkeun pergulatan-pergulatan panungtungan nu agung tina garéja jeung kakawasaan-kakawasaan dunya, anjeunna ogé diidinan nenjo kameunangan jeung pelepasan ahir jalma-jalma satia. Anjeunna nempo garéja dibawa kana papaséan nu ngabahayakeun pati jeung sato galak katut arca-na, sarta panyembahan ka sato galak éta dipaksakeun kalawan ancaman pati. Tapi nalika ningali saluareun haseup jeung hiruk-pikuk peperangan éta, anjeunna nenjo sakelompok jalma di Gunung Sion jeung Anak Domba, anu boga, gaganti tanda sato galak éta, ‘ngaran Rama-Na kasurat dina tarang maranéhna.’ Jeung deui anjeunna nempo ‘aranjeunna anu geus meunang kameunangan atas sato galak, jeung atas arca-na, jeung atas tandana, jeung atas bilangan ngaranna, nangtung di sisi laut kaca, bari nyekel kacapi Allah’ sarta nyanyi lagu Musa jeung Anak Domba.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Palajaran ieu keur mangpaat urang. Urang perlu ngandelkeun iman urang ka Allah, sabab pas di hareupeun urang aya mangsa anu bakal nguji jiwa manusa. Kristus, dina Gunung Zaitun, ngécéskeun deui hukuman-hukuman anu matak sieun nu bakal miheulaan datang-Na anu kadua: ‘Maraneh bakal ngadéngé perang jeung béja-béja ngeunaan perang.’ ‘Bangsa bakal narajang bangsa, jeung karajaan ngalawan karajaan: sarta bakal aya kalaparan, panyakit sampar, jeung lini, di rupa-rupa tempat. Sadaya ieu téh awal kasangsaraan.’ Sanajan ieu nubuat geus narima sabagian kacumponan dina karuksakan Yerusalem, éta leuwih langsung dilarapkeun ka poé-poé panungtungan.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Urang keur nangtung dina ambang kajadian-kajadian anu agung tur khidmat. Nubuat keur gancang digenapi. Gusti parantos caket pisan. Moal lila deui bakal kabuka di hareupeun urang hiji mangsa anu matak ngagedurkeun pikiran sakumna nu hirup. Pasalia-pasalia jaman baheula bakal dihirupkeun deui; pasalia anyar bakal timbul. Adegan-adegan anu bakal kajadian di dunya urang can kungsi kabayang ku saha-saha. Sétan keur digawe ngaliwatan agénsi manusa. Jalma-jalma anu keur narékahan ngarobah Konstitusi sarta ngusahakeun hiji hukum anu maksa ngajalankeun pangreureuhan poé Minggu, teu pati nyaraho naon hasilna engké. Hiji krisis geus pas aya di hareupeun urang.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Tapi para palayan Allah ulah ngandelkeun diri sorangan dina kaayaan darurat anu kacida gedéna ieu. Dina titingalian anu dipaparinkeun ka Yesaya, ka Yehezkiel, jeung ka Yohanes, urang ningali kumaha raketna sawarga patalina jeung kajadian-kajadian anu lumangsung di bumi sarta sabaraha agungna pamiara Allah ka jalma-jalma anu satia ka Mantenna. Dunya téh henteu tanpa panguasa. Rarancang kajadian-kajadian anu bakal datang aya dina panangan Gusti. Kaagungan sawarga nyepeng takdir bangsa-bangsa, kitu deui perkara-perkara garéja-Na, dina pangawasan-Na sorangan.” Testimonies, jilid 5, 752, 753.