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.

Pasemon ngeunaan sapuluh parawan kaulang nepi ka unggal kecapna dina sajarah saratus opat puluh opat rébu. Habakuk pasal dua ngécéskeun inti éta pasemon nalika éta ngaidéntifikasi titingalian anu nyarita dina mangsa ahir.

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.

Kuring baris nangtung dina pangawalanku, jeung nempatkeun diri dina munara, sarta baris ngawaskeun pikeun ningali naon anu ku Anjeunna bakal diucapkeun ka kuring, jeung naon anu ku kuring kudu diwaler nalika kuring ditegor. Jeung PANGERAN ngawaler ka kuring, sarta ngandika, Tulis eta tetenjoan, sarta jieun écés dina loh-loh, supaya sing saha anu maca eta bisa lumpat. Sabab eta tetenjoan masih kénéh pikeun hiji waktu anu geus ditangtukeun, tapi dina tungtungna eta bakal nyarita, jeung moal ngabohong: sanajan eta sigana lila, antosan eta; sabab eta tangtu bakal datang, moal lila-lila deui. Tingali, jiwana anu ngagedéan diri teh henteu lempeng dina dirina: tapi nu bener bakal hirup ku imanna. Habakkuk 2:1–4.

Verse twenty-seven of Daniel eleven also identifies the “appointed time.”

Ayat ka dua puluh tujuh tina Daniel sabelas ogé nandakeun “waktu anu geus ditangtukeun.”

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.

Jeung hate duanana raja ieu bakal ngahaja ngalakukeun kajahatan, sarta maranéhna bakal nyarita bohong dina hiji méja; tapi éta moal hasil, sabab tungtungna kénéh bakal kajadian dina waktu anu geus ditangtukeun. Daniel 11:27.

The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.

“Panglihatan” anu diteguhkeun ku Roma téh pikeun “waktu anu geus ditangtukeun,” sarta dua raja anu haténa pikeun ngalakukeun kajahatan jeung ngucapkeun bohong dina hiji méja, nandaan hiji patok jalan profétik anu datang saméméh panglihatan éta “nyarita.” Saméméh waktu anu geus ditangtukeun, dua raja nyarita “bohong,” sarta nalika panglihatan éta nyarita dina waktu anu geus ditangtukeun, éta henteu bohong. Waktu anu geus ditangtukeun téh nyaéta hukum Minggu di Amérika Sarikat, sarta patepungan dina éta méja nandaan mimiti hiji mangsa profétik. “Panglihatan” éta kacumponan dina sajarah dina waktos hukum Minggu, tapi éta diteguhkeun saméméh hukum Minggu. Ieu écés, sabab jalma-jalma satia diparéntah pikeun ngadagoan panglihatan éta, sarta maranéhna diparéntah pikeun medalkeun panglihatan éta. Maranéhna moal bisa medalkeun éta saméméh kacumponanana panglihatan éta lamun panglihatan éta can acan diteguhkeun.

Jeremiah represents those who “wait” for the vision:

Yermia ngawakilan jalma-jalma anu “ngantosan” éta titingalian:

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.

Nun PANGERAN, Gusti uninga: émut ka abdi, sumping ka abdi, sarta baleskeun ka para panganiaya abdi; ulah candak nyawa abdi dina kasabaran Gusti anu panjang: teranglah yén ku karana Gusti abdi nandangan cela. Pangandika Gusti kapanggih ku abdi, sarta ku abdi didahar; sarta pangandika Gusti jadi kabungah jeung kasukaan hate abdi: sabab abdi disebat ku asma Gusti, nun PANGERAN Allah semesta alam. Abdi henteu calik dina pakumpulan jalma-jalma anu ngageugeuh, ogé henteu bungah; abdi calik nyorangan ku sabab panangan Gusti: margi Gusti parantos ngeusian abdi ku amarah suci. Naha nyeri abdi langgeng, sarta tatu abdi teu tiasa diubaran, anu nampik pikeun cageur? Naha Gusti bakal jadi ka abdi sapertos tukang bohong, sareng sapertos cai anu nguciwakeun? Ku sabab éta kieu dawuhan PANGERAN, Lamun maneh mulang, mangka Kami bakal mulangkeun maneh deui, sarta maneh bakal nangtung di payuneun Kami: sarta lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi sapertos sungut Kami: maranéhna kudu mulang ka maneh; ari maneh, ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa sapertos témbok tambaga anu dikuatan: sarta maranéhna bakal merangan maneh, tapi maranéhna moal unggul ngalawan maneh: sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung ngabébaskeun maneh, saur PANGERAN. Jeung Kami bakal ngabébaskeun maneh tina panangan jalma-jalma jahat, sarta Kami bakal nebus maneh tina panangan jalma-jalma anu pikasieuneun. Yeremia 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.

Hukum Minggu di Amérika Sarikat téh tempat lambang “éling” ditandaan. Di dinya Sabat, anu salawasna kudu diinget, jadi perkara pangtungtung dina ujian. Di dinya palacur Tirus, anu geus dipopohokeun, diinget deui. Di dinya Allah ngéling kana dosa-dosa Babul jeung masihan ka dirina hukuman dua rangkep.

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.”

Waymark tempat ucapan aya nyaéta hukum Minggu di Amérika Sarikat, sabab di dinya sato galak bumi “nyarita” kawas naga. Dina waymark anu sarua, kalde dina garis nubuat Balaam “nyarita.” Nalika Yahya Pembaptis lahir, bapana, Zakaria, anu ku campur tangan ilahi geus diwatesanan tina nyarita, “nyarita.”

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.

Sarta dina poé kadalapan maranéhna daratang pikeun nyunatan éta budak; tuluy maranéhna nyebut anjeunna Sakaria, nurutkeun ngaran bapana. Tapi indungna ngawaler sarta ngandika, Henteu kitu; ngaran anjeunna kudu disebat Yohanes. Jeung maranéhna nyarita ka dirina, Teu aya saurang ogé ti kulawarga anjeun anu disebut ku ngaran éta. Tuluy maranéhna méré tanda ka bapana, kumaha kahayangna budak éta rék dingaranan. Anjeunna ménta papan tulis, tuluy nyerat kieu, Ngaran anjeunna Yohanes. Jeung sakabéh maranéhna ngaherankeun. Jeung harita kénéh sungutna kabuka, létahna leupas, tuluy anjeunna nyarita sarta muji ka Allah. Lukas 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.

Dina hukum Minggu di Amérika Sarikat tatu pati kapausan disageurkeun, sarta manéhna jadi karajaan ka dalapan anu asalna tina tujuh, nalika Amérika Sarikat, anu présidénna Donald Trump nyaéta présidén ka dalapan anu asalna tina tujuh. Dina titik waktu anu sarua saratus opat puluh opat rébu diangkat jadi panji. Saratus opat puluh opat rébu téh nyaéta garéja ka dalapan anu asalna tina tujuh. Dina hukum Minggu angka dalapan ditandaan, sarta dina poé ka dalapan Yohanes disunatan jeung Zakaria nyarita. Zakaria hartina Allah parantos “émut.” Hukum Minggu téh palsuanna tina Sabat sajati anu kedah “diémut.” Dina hukum Minggu palacuran Tirus “diémut.” Dina hukum Minggu Allah “ngémut” dosa-dosa Babul jeung ngalipetgandakeun panghukuman ka dirina.

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.”

Yermia ngalambangkeun jalma-jalma anu ngalaman kahuciwa anu kahiji sarta anu ngadagoan titingalian anu tunda. Anjeunna ngalambangkeun jalma-jalma satia anu jadi sungut Allah dina waktu anu geus ditangtukeun nalika titingalian éta nyarita sarta henteu bohong. Titingalian anu nyarita dina waktu anu geus ditangtukeun éta dipiheulaan ku dua raja anu silih bohongi dina hiji méja. Kajadian éta miheulaan hukum Minggu, ku sabab éta lumangsung dina sajarah Panium sakumaha ditepikeun dina ayat tilu welas nepi ka lima welas, anu mangrupa mangsa anu sarua nalika “garong-garong ti bangsa éta” ngadegkeun “titingalian.”

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.

Dina mangsa éta, loba anu baris ngadeg ngalawan raja kidul; deuih para panggarong ti bangsamu bakal ngangkat dirina sorangan pikeun netepkeun eta tetenjoan; tapi maranéhna bakal rubuh. Daniel 11:14.

The “robbers” are Rome, and Rome in the last days is Catholicism. The pope establishes the vision, and he does so in the period just before the Sunday law. He does so by interceding in the battle of Panium where Trump prevails over Putin. The battle took place in 200 BC, the same year pagan Rome entered prophetic history. Pompey the Great conquered Jerusalem in 63 BC. This event occurred during his campaign in the East, when he intervened in a civil war between the Hasmonean brothers Hyrcanus II and Aristobulus II. Pompey sided with Hyrcanus II, besieged Jerusalem, and eventually took the city after a three-month siege. This marked the end of Judean independence and the beginning of Roman control over the region, which would later become a province under Roman rule.

Para “perampok” nyaéta Roma, sarta Roma dina poé-poé pamungkas nyaéta Katolik. Paus netepkeun éta visi, sarta manéhna ngalakukeunana dina mangsa pas sateuacan hukum Minggu. Manéhna ngalakukeunana ku cara nyelang dina perang Panium nalika Trump unggul ngalawan Putin. Éta perang lumangsung dina taun 200 SM, taun anu sarua nalika Roma kapir asup kana sajarah nubuat. Pompey Agung nalukkeun Yerusalem dina taun 63 SM. Kajadian ieu lumangsung dina mangsa kampanyéna di Wétan, nalika manéhna campur dina hiji perang sipil antara dulur Hasmonea, Hyrcanus II jeung Aristobulus II. Pompey nangtung di pihak Hyrcanus II, ngepung Yerusalem, sarta ahirna ngarebut éta kota sanggeus pengepungan salila tilu bulan. Ieu nandaan ahir kamerdékaan Yudea jeung awal kakawasaan Roma atas éta wewengkon, anu engkéna bakal jadi hiji propinsi dina kakawasaan Roma.

Before the Sunday law the pope intercedes into the history associated with the battle of Panium. When he enters prophetic history, his appearance establishes the vision; the vision that will yet “speak” at the “appointed time” of the Sunday law in the USA. The “vision” that tarried is the failed prediction which marked the beginning of the tarrying time in the parable of the ten virgins. It also marked the arrival of the second angel of the three angels of Revelation fourteen. A failed prediction that ushered in a period of waiting, and an encouragement to “wait” for its fulfillment, even though it tarried.

Saméméh hukum Minggu, paus nyelang kana sajarah anu patalina jeung perang Panium. Nalika anjeunna asup kana sajarah nubuat, munculna anjeunna netepkeun éta titingalian; titingalian anu engkéna bakal kénéh “nyarita” dina “waktu anu geus ditangtukeun” tina hukum Minggu di Amérika Sarikat. “Titingalian” anu ngadagoan téh nya éta ramalan anu gagal, anu nandaan mimiti mangsa ngadagoan dina misil sapuluh parawan. Éta ogé nandaan datangna malaikat kadua tina tilu malaikat dina Wahyu opat welas. Hiji ramalan anu gagal anu ngantarkeun kana hiji mangsa nungguan, jeung hiji pangjurung pikeun “ngadagoan” kalaksanakeunana, sanajan éta titingalian ngadagoan.

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.

Dina sajarah kaum Millerit, mangsa katunda éta réngsé dina pasamoan kémah di Exeter ti tanggal 12 nepi ka 17 Agustus 1844. Hiji kuciwa anu kajadian ku lantaran hiji ramalan anu gagal, ngawanohkeun hiji mangsa nungguan anu dirancang pikeun ngarampungkeun tabiat dina dua golongan parawan, tuluy dituturkeun ku katerangan ngeunaan ramalan anu saméméhna gagal éta. Katerangan di Exeter ngaidéntifikasi rinci-rinci anu patali jeung tetenjoan nalika éta digenepan. Ciri-ciri anu sarua ogé tiasa katingali dina Mateus pasal genep belas, nalika Kristus mawa murid-murid-Na ka Kaisarea Pilipi. Ti dinya saterusna Kristus sacara langsung ngajar murid-murid-Na ngeunaan naon anu bade kajadian di salib.

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.

Ti saprak harita Yesus mimiti nétélakeun ka murid-murid-Na, yén Anjeunna kudu angkat ka Yerusalem, sarta nandangan loba sangsara ku para kokolot, imam-imam kapala, jeung ahli-ahli Kitab Suci, tuluy dipaéhan, sarta dihudangkeun deui dina poe katilu. Mateus 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.

Kedah dicatet yén ayat nu kakara dicutat téh aya di antara waktos Yesus nétélakeun yén Petrus geus dipingpin ku Roh Suci dina pangakuanana yén Yesus téh Al-Masih, Putra Allah anu hirup. Tuluy, nalika Kristus mimiti ngajar maranéhna ngeunaan salib anu bakal datang, Petrus nentang éta pesen, sarta Kristus nyebut Petrus Sétan. Pesen anu dibuka segelna nalika éta titingalian diteguhkeun ngahasilkeun dua golongan panyembah, duanana dilambangkeun ku Petrus.

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.

Caesarea Philippi teh Panium, sarta duanana ngarah ka waktu anu geus ditangtukeun tina salib dina garis Kristus, 22 Oktober 1844 dina sajarah Millerite jeung hukum Minggu kiwari. Panium, Caesarea Philippi, jeung pasamoan kémah Exeter téh waymark nubuat anu sarua. Dina ieu waymark visi téh diteguhkeun ku diasupkeunana paus kana narasi. Peneguhan visi miheulaan waktu anu geus ditangtukeun, sabab Caesarea Philippi miheulaan salib, pasamoan kémah Exeter miheulaan 22 Oktober 1844, sarta Panium dina taun 200 SM miheulaan Pompey nalukkeun Yerusalem dina taun 63 SM. Dina hiji waktu saméméh hukum Minggu di Amérika Sarikat, paus, anu téh sundal Tirus, baris asup sacara kabuka kana sajarah nubuat. Nalika manéhna ngalakukeun éta, visi téh diteguhkeun.

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.

Ieu tetenjoan diteguhkeun dina perang proksi katilu dina pasal sabelas. Perang proksi anu kahiji ngagambarkeun perang proksi anu panungtung, ku sabab eta perang proksi anu panungtung bakal mibanda ciri-ciri nubuatan anu sarua jeung anu kahiji. Raja ti kidul, anu diwakilan dina ngaran Vladimir, anu hartina pangawasa komunitas, disapu leungit ku hiji pakumpulan antara paus jeung présidén Amérika Sarikat. Paus anu pamungkas bakal jadi nu kadalapan anu asalna tina nu tujuh, minuhan Wahyu tujuh belas, sarta présidén anu panungtung bakal jadi nu kadalapan anu asalna tina nu tujuh, kitu deui panji tina saratus opat puluh opat rebu.

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.

Hubungan antara paus jeung présidén dina mimitina téh mangrupa “pakumpulan rusiah,” sarta pakumpulan antara présidén ka dalapan jeung nu panungtung jeung paus ogé bakal “rusiah,” sabab dina mangsa ieu sundal Tirus sacara nubuat “dipopohokeun.” Pakumpulan antara Reagan jeung Paus Yohanes Paulus II téh rusiah, tapi dina waktu anu sarua paus jadi beungeut anu pangdipikawanohna di sakuliah bumi. Anu “dipopohokeun” ngeunaan sundal Tirus anu ngalakukeun jina jeung sakumna raja di bumi téh hiji ciri husus tina kapausan, anu ngahijikeun sakabéh dosa-dosana kana hiji golongan pamberontakan. Ciri éta nyaéta pangakuan gareja-gareja Katolik kana “teu bisa salah.” Kanyataan ieu kacida pentingna pikeun katingali, ku sabab éta ayeuna kuring baris nutup ieu artikel ku hiji bab ti Sister White. Urang baris neruskeun ieu garis-garis dina artikel salajengna, tapi nalika anjeun maca bab di handap ieu tina The Great Controversy, sing émut yén ampir kabéh anggota kabinet Trump téh Katolik Roma, kalayan campuran Pentekostalisme jeung pangaruh Franklin Graham anu salawasna aya, anu anyar kénéh ngagero pikeun doa-doa umum demi antikristus tina nubuat Alkitab.

“Liberty of Conscience Threatened

“Kamerdikaan Nurani Kaancam Kiwari aya anu keur dipigawé ku para pamingpin garéja jeung nagara anu ngancam kamerdikaan nurani. Jalma-jalma dipaké pikeun ngadukung ukuran-ukuran anu bakal maksa nurani jeung ngalarang kabébasan ibadah. Prinsip agung éta, anu ku karuhun-karuhun urang dipertahankeun kalawan harga nu mahal, ayeuna ditangtayungan ku saeutik pisan jalma. Dina tarékahna pikeun ngahontal kakuasaan, kapapaanan, jeung kamulyaan, Setan geus mingpin manusa pikeun ngaléngkah kana hal nu sarua anu kungsi nyababkeun murtad anu gedé. Ku usaha pikeun meunangkeun kauntungan jeung kadudukan dunyawi, gareja bakal didorong pikeun neangan pamiarsa jeung pangrojong ti nu agung di bumi, sarta, ku kituna nolak Kristus, manehna bakal dibujuk pikeun masrahkeun kasatiaanna ka wawakil Setan—uskup Roma. Salah sahiji doktrin utama agama Roma nya éta yén paus téh kapala anu katingali tina gareja Kristus nu universal, dipaparin kakawasaan anu pangluhurna ka sakumna para uskup jeung imam di sakuliah dunya. Leuwih ti éta, paus geus dipasihan gelar-gelar kagungan Allah. Anjeunna geus disebut “Gusti Allah Paus,” sarta geus dinyatakeun henteu bisa salah. Anjeunna nungtut panghormatan anu sarua ti sakumna manusa. Tuntutan anu sarua anu dipayunkeun ku Setan di padang gurun pencobaan, masih dipayunkeun ku anjeunna ngaliwatan Gareja Roma, sarta jalma-jalma anu teu kaétang jumlahna geus siap mere éta. Nanging, jalma-jalma anu sieun ka Allah sarta hormat ka Mantenna ngajawab paménta anu wani éta sakumaha Kristus ngajawab pamenta musuh anu licik: “Anjeun kudu nyembah ka Gusti Allah anjeun, sarta ngan ka Anjeunna waé anjeun kudu ngawula.” Lukas 4:8. Allah henteu kungsi méré isyarat dina Firman-Na yén Anjeunna geus nunjuk saurang manusa pikeun jadi kapala gareja. Doktrin ngeunaan kalungguhan paus sabalikna langsung jeung pangajaran Kitab Suci. Paus teu bisa miboga kakawasaan naon waé kana Gareja Kristus iwal ku jalan ngarampas. Kaum Romanis tetep ngadesek urang Protestan ku tuduhan palsu yén maranéhna nyimpang jeung ngahaja misah ti gareja anu sajati. Tapi tuduhan-tuduhan ieu leuwih pantes ditujukeun ka maranéhna sorangan. Maranéhna lah anu nurunkeun panji Kristus sarta nyimpang tina “iman anu sakali pikeun salalawasna geus dipasrahkeun ka umat suci.” Yudas 3. Setan terang pisan yén Kitab Suci sanggup ngajadikeun manusa ningali tipu dayana sarta nahan kakawasaanana. Ku Firman itulah Jurusalamet dunya ngalawan serangan-seranganna. Dina unggal serangan, Kristus nampilkeun taméng bebeneran anu langgeng, pokna, “Aya tulisan.” Kana unggal usulan musuh, Anjeunna ngalawan ku hikmah jeung kakawasaan tina Firman. Pikeun ngajaga kakawasaanana ka manusa sarta ngadegkeun kawibawaan uskup Roma salaku nu nyekel kalungguhanana, Setan kudu ngajaga maranéhna dina kabodoan kana Kitab Suci. Alkitab bakal ngamuliakeun Allah sarta nempatkeun manusa anu terbatas dina tempatna anu sajati; ku kituna bebeneran-bebeneran sucina kudu disumputkeun sarta diteken. Ieu cara mikir anu dianut ku Gareja Roma. Salila ratusan taun, panyebaran Kitab Suci dilarang. Jalma-jalma dilarang maca éta atawa miboga éta di imahna, sarta para imam jeung uskup anu teu boga prinsip napsirkeun pangajaranana pikeun ngadukung klaim-klaim maranéhna. Ku kituna paus jadi ampir sacara umum diaku minangka wakil Allah di bumi, dipaparin kakawasaan atas gareja jeung nagara. Sanggeus panyingkab kasalahan geus dipiceun, Setan ngalaksanakeun pagaweanana kalawan hasil nu gedé. Nubuat geus nyatakeun yén kapausan bakal “nganggap rék ngarobah waktu jeung hukum.” Daniel 7:25. Pagawean ieu henteu lila pikeun dicobaan ku éta. Pikeun nyadiakeun pangganti gaganti panyembahan ka brahala pikeun jalma-jalma nu mualaf tina paganisme, sarta ku kituna ngamajukeun panarimaan maranéhna sacara lahiriah kana agama Kristen, panyembahan ka arca-arca jeung relik-relik saeutik-saeutik diasupkeun kana ibadah Kristen. Ahirna hiji dékrét ti hiji konsili umum netepkeun sistem ibadah ka brahala ieu. Pikeun ngalengkepan pagawean ngahina ka Allah, Roma wani mupus tina hukum Allah parentah anu kadua, anu ngalarang ibadah ka arca, sarta ngabagi parentah anu kasapuluh jadi dua bagian, supaya jumlahna tetep kahontal. Sumanget mikeun konsési ka paganisme muka jalan pikeun ngalalaworakeun deui kana kawibawaan Sawarga. Setan, ku jalan pamingpin gareja anu henteu disucikeun, ngarambah ogé kana parentah anu kaopat, sarta usaha nyingkirkeun Sabat baheula, poé anu ku Allah geus diberkahan jeung disucikeun (Kajadian 2:2, 3), sarta ngagantina ku poe raya anu dipiara ku para kafir minangka “poé panonpoé” anu mulya. Parobahan ieu mimitina henteu diusahakeun sacara kabuka. Dina abad-abad nu pangheulana, Sabat anu sajati dipiara ku sakumna urang Kristen. Maranéhna pinuh ku kahayang pikeun ngahargaan kaagungan Allah, sarta, ku lantaran yakin yén hukum-Na henteu robah, maranéhna kalayan satia ngajaga kasucian parentah-parentahna. Tapi kalawan kalicikan anu gedé Setan digawé ngaliwatan agén-agénna pikeun ngahontal tujuanana. Supaya perhatian umat dialihkeun ka Minggu, poé éta dijadikeun hiji pésta pikeun ngahargaan hudangna Kristus. Ibadah agama dilaksanakeun dina éta poé; tapi kitu ogé poé éta dipikaresep minangka poé hiburan, sedengkeun Sabat masih kénéh dipiara minangka poé suci. Pikeun nyiapkeun jalan pikeun pagawean anu direncanakeunana, Setan geus mingpin urang Yahudi, saméméh datangna Kristus, supaya ngabebankeun Sabat ku sarat-sarat anu pangketatna, ngajadikeun éta beban. Ayeuna, ku ngamangpaatkeun cahaya palsu anu ku jalan kitu ku anjeunna geus nyababkeun nempel kana éta, anjeunna ngahina éta minangka hiji lembaga Yahudi. Bari urang Kristen umumna terus ngajaga Minggu minangka hiji poé bungah anu ria, anjeunna mingpin maranéhna, supaya némbongkeun kaceuceub ka Yudaisme, ngajadikeun Sabat jadi poé puasa, poé nu sedih jeung suram. Dina awal abad kaopat, Kaisar Konstantinus ngaluarkeun hiji dékrét anu ngajadikeun Minggu jadi pésta umum di sakuliah Kakaisaran Romawi. Poé panonpoé dipihormat ku para rahayatna anu kapir sarta dimulyakeun ku urang Kristen; éta jadi kawijakan kaisar pikeun ngahijikeun kapentingan-kapentingan anu bertentangan tina paganisme jeung agama Kristen. Anjeunna didorong pikeun ngalakukeun ieu ku para uskup gareja, anu, dibakar ku ambisi jeung ku kahayang kana kakawasaan, ningali yén lamun poé anu sarua dipiara ku duanana, ku urang Kristen jeung ku para kapir, ieu bakal ngamajukeun panarimaan agama Kristen sacara lahiriah ku kaum kapir sarta ningkatkeun kakawasaan jeung kamulyaan gareja. Tapi bari loba urang Kristen nu taqwa saeutik-saeutik dipingpin supaya nganggap Minggu boga darajat kasucian nu tangtu, maranéhna tetep nyekel Sabat anu sajati minangka poé suci PANGERAN sarta ngajagana sasuai jeung parentah anu kaopat. Pangtipu anu agung acan réngsé ku karyana. Anjeunna tekad ngumpulkeun dunya Kristen dina panjina sarta ngalaksanakeun kakawasaanana ngaliwatan wakilna, paus anu sombong, anu ngaku jadi wakil Kristus. Ngaliwatan para kafir anu satengah mualaf, para prélat anu ambisius, jeung jalma-jalma gareja anu cinta ka dunya, anjeunna ngahontal maksudna. Konsili-konsili anu gedé ti waktu ka waktu dilaksanakeun, anu di jerona para dignitari gareja dihimpun ti sakuliah dunya. Ampir dina unggal konsili, Sabat anu geus ditetepkeun ku Allah diteken saeutik deui handap, sedengkeun Minggu terus dipiara leuwih luhur. Ku kituna pésta pagan ahirna dipihormat minangka hiji lembaga ilahi, sedengkeun Sabat Kitab Suci dinyatakeun minangka titinggal Yudaisme sarta para pangajagana diproklamasikeun kena kutuk. Anu murtad anu gedé geus hasil “ninggikeun dirina saluhureun sagala anu disebut Allah atawa anu disembah.” 2 Tesalonika 2:4. Anjeunna geus wani ngarobah hiji-hijina parentah tina hukum ilahi anu sacara jelas nunjuk ka sakumna umat manusa ka Allah anu sajati jeung hirup. Dina parentah anu kaopat, Allah diwujudkeun minangka Nu Nyipta langit jeung bumi, sarta ku éta dibédakeun ti sagala allah palsu. Minangka pangéling-ngéling kana karya nyipta, poé katujuh disucikeun minangka poé reureuh pikeun manusa. Éta ditetepkeun pikeun salawasna ngajaga Allah nu hirup tetep aya dina pikiran manusa salaku sumber ayana jeung tujuan hormat jeung panyembahan. Setan narékahan ngalieurkeun manusa tina kasatiaan ka Allah sarta tina méré taat kana hukum-Na; ku sabab éta anjeunna ngarahkeun usahana hususna ngalawan parentah anu nuduhkeun Allah salaku Nu Nyipta. Urang Protestan ayeuna ngadesek yén hudangna Kristus dina poé Minggu ngajadikeun éta Sabat Kristen. Tapi bukti Kitab Suci teu aya. Teu aya kahormatan saperti kitu anu dipasihkeun ka poé éta ku Kristus atawa ku rasul-rasul-Na. Pangaji kana Minggu salaku hiji lembaga Kristen asalna tina “misteri kajahatan” (2 Tesalonika 2:7) anu, sanajan dina jaman Paulus, geus ngamimitian pagaweanana. Di mana jeung iraha PANGERAN ngadopsi anak tina kapausan ieu? Alesan naon anu bisa dipasihkeun pikeun hiji robah anu henteu disahkeun ku Kitab Suci? Dina abad kagenep, kapausan geus jadi pageuh ngadeg. Korsi kakawasaanana ditetepkeun di kota kaisar, sarta uskup Roma dinyatakeun jadi kapala sakumna gareja. Paganisme geus méré jalan ka kapausan. Naga geus méré ka sato galak “kakuatanana, jeung tahta-Na, jeung kakawasaan anu gedé.” Wahyu 13:2. Jeung ayeuna dimimitian 1.260 taun penindasan kapausan anu geus dinubuatkeun dina Daniel jeung Wahyu. Daniel 7:25; Wahyu 13:5-7. Urang Kristen dipaksa milih, boh nyerahkeun integritasna sarta narima upacara-upacara kapausan jeung ibadahna, atawa nyéépkeun hirupna di panjara, atawa meunang hukuman ku alat panyiksa, ku tihang siksaan, atawa ku pancung. Ayeuna kacumponan kecap-kecap Yesus: “Aranjeun ogé bakal dipasrahkeun ku kolot, jeung ku dulur-dulur, jeung ku baraya, jeung ku sobat; sarta sawatara ti aranjeun bakal dipaéhan.” Lukas 21:16. Panganiayaan dibuka ngalawan jalma-jalma satia kalayan amarah anu leuwih gedé tibatan saméméhna, sarta dunya jadi hiji medan perang anu lega. Salila ratusan taun, Gareja Kristus manggihan pangungsian dina kasepian jeung kanyamaran. Kitu saur nabi: “Jeung éta awéwé lumpat ka padang gurun, ka hiji tempat anu geus disadiakeun ku Allah pikeun manéhna, supaya di dinya maranéhna maparin dahar ka manéhna salila sarébu dua ratus genep puluh poé.” Wahyu 12:6. Naékna Gareja Roma kana kakawasaan nandaan dimimitianana Jaman Poék. Beuki kakawasaanana ngagedéan, beuki poékna jadi leuwih jero. Iman dipindahkeun tina Kristus, dasar anu sajati, ka paus Roma. Gantina ngandelkeun Putra Allah pikeun panghampura dosa-dosa sarta pikeun kasalametan anu langgeng, jalma-jalma neuteup ka paus, sarta ka imam-imam jeung prélat-prélat anu ku anjeunna dipaparin kakawasaan. Maranéhna diajarkeun yén paus téh perantara duniawi maranéhna sarta yén teu aya anu bisa ngadeukeutan ka Allah iwal ngaliwatan anjeunna; sarta, leuwih ti éta, yén anjeunna nangtung dina tempat Allah pikeun maranéhna, ku kituna kudu diturut sacara tanpa sarat. Nyimpang tina tungtutan-tungtutanana téh alesan anu cekap pikeun hukuman anu pangbeuratna dibikeun ka awak jeung jiwa para palanggar. Ku kituna pikiran jalma-jalma dipalingkeun tina Allah ka manusa anu salah, anu bisa salah, sarta kejem, enya, ka pangeran poék sorangan anu ngalaksanakeun kakawasaanana ngaliwatan maranéhna. Dosa dibungkus ku pakean kasucian. Lamun Kitab Suci diteken sarta manusa datang nganggap dirina luhur pangluhurna, urang ngan bisa ngarep-ngarep panipuan, tipu daya, jeung kajahatan anu ngahinakeun. Kalawan ditinggikeunana hukum-hukum jeung tradisi-tradisi manusa, timbul korupsi anu salawasna jadi hasil tina nyingkirkeun hukum Allah. Ieu téh poé-poé bahaya pikeun gareja Kristus. Pembawa-panji satia mémang saeutik. Sanaos bebeneran moal tetep tanpa saksi, aya mangsa nalika kasalahan jeung tahayul sigana meunang unggul, sarta agama anu sajati ampir dipiceun ti bumi. Injil dipopohokeun, tapi rupa-rupa bentuk agama dilobaan, sarta paksaan anu paling ketat dibebankeun ka rahayat. Jalma-jalma henteu ngan diajarkeun pikeun nganggap paus minangka perantara maranéhna, tapi ogé pikeun ngandelkeun pagawean-pagawean maranéhna sorangan pikeun ngadamaikeun dosa. Ziarah anu jauh, laku tapa, panyembahan ka relik-relik, ngadegkeun garéja-garéja, kuil-kuil, jeung altar-altar, mayar jumlah anu gedé ka gareja, sarta loba deui pagawean sarupa diwajibkeun pikeun nenangkeun amarah Allah atawa pikeun meunangkeun kahadéan-Na; saolah-olah Allah téh sarua jeung manusa, nepi ka murka ku perkara-perkara anu taya hartina, atawa dibujuk ku hadiah-hadiah atawa ku kalakuan tobat! Sanaos wakil-wakil Setan anu mingpin Gareja Roma pinuh ku kajahatan, hasil pagaweanana pikeun ngarusak masih can kahontal. Allah henteu ngantep umat-Na musnah. Anjeunna henteu ngantep musuh-musuh maranéhna boga kakawasaan pinuh pikeun ngalakukeun naon waé ka maranéhna, sarta Anjeunna henteu ninggalkeun maranéhna tanpa saksi kana bebeneran-Na. Dina sagala abad aya saksi-saksi pikeun Allah—jalma-jalma anu nyepeng iman ka Kristus minangka hiji-hijina perantara antara Allah jeung manusa, anu nganggap Alkitab minangka hiji-hijina aturan kahirupan, sarta anu nyucikeun Sabat anu sajati. Sabaraha lobana hutang dunya ka jalma-jalma ieu, turunan-turunan nu bakal datang moal kungsi nyaho. Maranéhna dicap minangka bid’ah, motif-motifna dicerca, tabiatna dipfitnah, tulisan-tulisanana diteken, dipalsukan, atawa diruksak. Sanajan kitu maranéhna nangtung pageuh sarta ti hiji jaman ka jaman séjén ngajaga imanna dina kasucian, minangka warisan anu suci pikeun generasi-generasi anu bakal datang. Sajarah umat Allah salila abad-abad poék anu nuturkeun kakawasaan Roma ditulis di sawarga. Maranéhna saeutik pisan kacatet dina riwayat-riwayat manusa. Sajarah hirupna ngan kapanggih dina tuduhan-tuduhan para panganiayana. Kawijakan Roma nya éta mupus unggal tapak béda pamadegan ti doktrin-doktrin jeung dékrét-dékrétna. Sagala hal anu sifatna murtad, boh jalma boh tulisan, ditéangan pikeun diruksak. Hiji ungkapan mamang, atawa hiji panalungtikan ngeunaan kakawasaan dogma-dogma kapausan, geus cekap pikeun ngorbankeun nyawa, boh nu luhur boh nu handap. Roma ogé usaha ngaruksak unggal catetan ngeunaan kajahatanna ka jalma-jalma anu béda paham. Konsili-konsili kapausan mutuskeun yén buku-buku jeung tulisan-tulisan anu ngandung catetan saperti kitu kudu dipasrahkeun ka seuneu. Saméméh aya mesin cetak, buku jumlahna saeutik sarta bentukna henteu merenah pikeun dijaga; ku sabab éta saeutik pisan anu bisa ngahalangan kaum Romanis pikeun ngalaksanakeun maksudna. Teu aya gareja di jero wewengkon kakawasaan Roma anu lila diidinan ngarasakeun kabébasan nurani kalayan teu kaganggu. Pas kapausan meunang kakawasaan, éta ngulinkeun leungeunna pikeun numpes sakabéh anu nolak ngaku kakawasaanana, sarta hiji-hiji gareja tunduk kana kakawasaanana. Di Britania Raya, agama Kristen purba geus nyokot akar pisan mimiti. Injil anu ditarima ku urang Briton dina abad-abad kahiji henteu kacampuran ku kamurtadan Roma. Panganiayaan ti para kaisar pagan, anu nepi ka basisir-basisir nu jauh ieu, mangrupa hiji-hijina kado anu ditarima ku gareja-gareja mimiti di Britania ti Roma. Loba urang Kristen, anu kabur tina panganiayaan di Inggris, manggihan panyalindungan di Skotlandia; ti dinya bebeneran dibawa ka Irlandia, sarta di sakabéh nagara ieu éta ditarima kalayan suka cita. Nalika urang Saxon ngaduduki Britania, paganisme meunang kakawasaan. Para nalukkeun éta ngahina pikeun diajar ti budak-budakna, sarta urang Kristen kapaksa mundur ka gunung-gunung jeung tegal-tegalan anu liar. Sanajan kitu, caang éta, sanajan disumputkeun pikeun sawatara mangsa, tetep hurung. Di Skotlandia, sajabad engké, caang éta mancar ka nagara-nagara anu jauh. Ti Irlandia kaluar Columban anu soleh jeung para batur sapagaweanana, anu, ngumpulkeun sabudeureun maranéhna jalma-jalma percaya anu sumebar di pulo Iona anu nyorangan, ngajadikeun éta pulo jadi puseur karya misi maranéhna. Di antara para panginjil ieu aya saurang pangajaga Sabat Alkitabiah, sahingga bebeneran ieu dibawa ka jalma-jalma. Hiji sakola diadegkeun di Iona, ti mana para misionaris angkat, lain ngan ka Skotlandia jeung Inggris, tapi ogé ka Jérman, Swiss, jeung malah ka Italia. Tapi Roma geus neuteup ka Britania, sarta mutuskeun mawa éta ka handapeun kakawasaanana. Dina abad kagenep, para misionarisna nyandak tarékah pikeun ngarobah agama bangsa Saxon anu kapir. Maranéhna ditarima kalayan kahadéan ku para barbar anu sombong, sarta maranéhna ngabalukarkeun loba rébu jalma ngaku iman Roma. Salila kamajuan pagawean éta, para pamingpin kapausan jeung jalma-jalma anu mualafna papanggih jeung urang Kristen purba. Hiji béda anu mencolok katingali. Jalma-jalma nu terakhir ieu basajan, rendah haté, sarta biblikal dina tabiat, doktrin, jeung tata cara maranéhna, sedengkeun anu kahiji nembongkeun tahayul, kamuliaan lahiriah, jeung kasombongan kapausan. Utusan ti Roma nungtut supaya gareja-gareja Kristen ieu ngaku kaunggulan paus anu daulat. Urang Briton kalayan lemah lembut ngajawab yén maranéhna hayang mikanyaah ka sakumna manusa, tapi yén paus henteu boga hak kana kaunggulan dina gareja, sarta yén maranéhna ngan bisa méré ka anjeunna katundukan anu wajib dipasihkeun ka unggal pengikut Kristus. Usaha-usaha terus-terusan dijieun pikeun meunangkeun kasatiaan maranéhna ka Roma; tapi urang Kristen anu sederhana ieu, kagét ku kareueus anu dipintonkeun ku utusan-utusanana, kalayan teguh ngajawab yén maranéhna henteu nyaho aya tuan lian ti Kristus. Ayeuna sumanget Roma anu sajati jadi katingali. Utusan éta nyarios: “Lamun aranjeun henteu narima dulur-dulur anu mawa karapihan ka aranjeun, aranjeun bakal narima musuh-musuh anu bakal mawa perang. Lamun aranjeun moal ngahiji jeung kami pikeun némbongkeun ka bangsa Saxon jalan kahirupan, aranjeun bakal narima ti leungeun maranéhna pukulan pati.” Ieu lain anceman nu kosong. Perang, intrik, jeung tipu daya dilarapkeun ka saksi-saksi iman Alkitabiah ieu nepi ka gareja-gareja Britania ancur, atawa dipaksa tunduk kana kakawasaan paus. Di nagara-nagara saluareun kakawasaan Roma, salila loba abad aya golongan-golongan urang Kristen anu tetep ampir sakabéhna bébas tina korupsi kapausan. Maranéhna dikurilingan ku paganisme sarta dina lumangsungna waktu kapangaruhan ku kasalahan-kasalahanana; tapi maranéhna terus nganggap Alkitab minangka hiji-hijina aturan iman sarta nyekel loba bebeneran-bebeneranana. Urang Kristen ieu percaya kana kalanggengan hukum Allah sarta ngajaga Sabat parentah anu kaopat. Gareja-gareja anu nyekel iman ieu jeung ngalaksanakeun ieu aya di Afrika Tengah sarta di kalangan urang Arménia di Asia. Tapi di antara jalma-jalma anu nolak panyusupan kakawasaan kapausan, urang Waldensian nangtung pangpayunna. Justru di tanah tempat kapausan geus netepkeun korsi-Na, di dinya kajahatan jeung korupsina ditolak kalayan kateguhan anu panggedéna. Salila abad-abad, gareja-gareja di Piedmont ngajaga kamandirianana; tapi ahirna datang waktuna nalika Roma maksa ketundukan maranéhna. Sanggeus perjuangan-perjuangan anu henteu hasil ngalawan tiranina, para pamingpin gareja-gareja ieu kalayan hoream ngaku kaunggulan kakawasaan anu ku sakumna dunya sigana ngahormat. Tapi aya sawatara anu nolak tunduk kana kawibawaan paus atawa para prélat. Maranéhna tékad ngajaga kasatiaan ka Allah sarta ngajaga kasucian jeung kesederhanaan iman maranéhna. Ku sabab éta terjadilah pamisahan. Jalma-jalma anu nyepeng iman purba ayeuna mundur; sawatara ninggalkeun gunung-gunung asalna, ngangkat panji bebeneran di tanah-tanah deungeun; nu séjén mundur ka lebak-lebak nu nyumput jeung benteng-benteng batu karang gunung, sarta di dinya ngajaga kabébasanana pikeun nyembah ka Allah. Iman anu salila loba abad dicekel jeung diajarkeun ku urang Kristen Waldensian sabalikna pisan jeung doktrin-doktrin palsu anu diajarkeun ku Roma. Iman agamana dumasar kana Firman Allah anu ditulis, sistem anu sajati tina agama Kristen. Tapi para patani anu handap asor éta, dina pangungsian-pangungsianana anu samar, dipisahkeun ti dunya, sarta kabeungkeut ku pagawean sapopoéna di antara para ingon-ingon jeung kebon anggurna, henteu ku dirina sorangan nepi ka bebeneran anu sabalikna jeung dogma-dogma sarta bid’ah-bid’ah gareja anu murtad. Iman maranéhna lain iman anu anyar ditarima. Kapercayaan agama maranéhna mangrupa warisan ti bapa-bapa maranéhna. Maranéhna berjuang pikeun iman gareja apostolik,—“iman anu sakali geus dipasrahkeun ka umat suci.” “Gareja di padang gurun,” lain hirarki anu sombong nu nangtung dina ibu kota agung dunya, nya éta gareja Kristus anu sajati, anu ngajaga khazanah bebeneran anu ku Allah dipasrahkeun ka umat-Na pikeun dibikeun ka dunya. Di antara sabab-sabab utama anu ngakibatkeun pamisahan gareja anu sajati ti Roma nya éta kabencian gareja anu kasebut ka Sabat Alkitabiah. Sakumaha geus diprediksi ku nubuat, kakawasaan kapausan ngalungkeun bebeneran ka taneuh. Hukum Allah diinjak-injak dina lebu, sedengkeun tradisi jeung kabiasaan-kabiasaan manusa ditinggikeun. Gareja-gareja anu aya dina kakawasaan kapausan geus kapaksa tiheula pikeun ngahormatan Minggu minangka poé suci. Di tengah kasalahan jeung tahayul anu marajalela, loba jalma, sanajan di antara umat Allah anu sajati, jadi kacida bingungna nepi, bari maranéhna ngajaga Sabat, maranéhna ogé teu digawe dina Minggu. Tapi ieu teu nyugemakeun para pamingpin kapausan. Maranéhna nungtut lain ngan sangkan Minggu disucikeun, tapi ogé sangkan Sabat dihina; sarta ku basa anu pangkerasna maranéhna nyalahkeun jalma-jalma anu wani némbongkeun hormat ka éta. Ngan ku kabur tina kakawasaan Roma wungkul aya kamungkinan pikeun saha waé taat kana hukum Allah dina karapihan. Urang Waldensian kaasup jalma-jalma anu pangmimitina di antara bangsa-bangsa Éropa anu meunang tarjamahan Kitab Suci. Ratusan taun saméméh Reformasi, maranéhna miboga Alkitab dina naskah tulisan leungeun dina basa indungna. Maranéhna miboga bebeneran anu teu dipalsukan, sarta ieu ngajadikeun maranéhna jadi sasaran husus tina kabencian jeung panganiayaan. Maranéhna nyatakeun Gareja Roma minangka Babul anu murtad dina Kitab Wahyu, sarta bari ngorbankeun nyawa maranéhna nangtung pikeun nolak korupsina. Nalika, dina tekenan panganiayaan anu lila, sawatara ngalemahkeun iman maranéhna, saeutik-saeutik ngaleupaskeun prinsip-prinsip anu has, nu séjén pageuh nyekel bebeneran. Ngaliwatan jaman-jaman poék jeung kamurtadan, aya urang Waldensian anu mungkir kana kaunggulan Roma, anu nampik ibadah ka arca minangka penyembahan berhala, sarta anu nyucikeun Sabat anu sajati. Dina badai oposisi anu pangpikasieuneun, maranéhna ngajaga imanna. Sanajan ditusuk ku tumbak-tumbak Savoyard, jeung dibakar ku suluh-suluh Romawi, maranéhna tetep nangtung teu goyah pikeun Firman Allah jeung pikeun kahormatan-Na. Di tukangeun benteng-benteng gunung anu luhur—dina sagala jaman jadi tempat pangungsian pikeun nu dikaniaya jeung nu ditindes—urang Waldensian manggihan panyumputan. Di dieu caang bebeneran dijaga tetep hurung di tengah poékna Abad Pertengahan. Di dieu, salila sarébu taun, saksi-saksi pikeun bebeneran ngajaga iman purba.”

“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!

“Ayeuna agama Romawi ayeuna ku kaum Protestan dipandang kalayan leuwih dipikaresep tibatan dina taun-taun baheula. Di nagara-nagara anu agama Katolikna henteu keur nyekel kalungguhan pangutamana, sarta kaum papis keur nyokot jalan anu damai jeung ngahampura supaya meunang pangaruh, beuki ngaronjat kateupadulian kana doktrin-doktrin anu misahkeun gereja-gereja Reformasi ti hirarki kapapaan; pamadegan beuki sumebar yén, saenyana mah, urang henteu béda teuing jauh dina perkara-perkara anu penting sakumaha anu kungsi disangka, sarta yén sakedik kalemesan ti pihak urang bakal mawa urang kana pamahaman anu leuwih hadé jeung Roma. Aya mangsa nalika kaum Protestan ngahargaan kacida luhurna kana kamerdikaan nurani anu geus dipésér kalayan harga anu kacida mahalna. Maranéhna ngajar barudakna supaya muak kana kapapaan sarta nyepeng yén milarian kasaluyuan jeung Roma téh bakal jadi kateusatiaan ka Allah. Tapi kacida béda-bédana jeung rasa-rasa anu ayeuna diungkabkeun!”

“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.

“Jalma-jalma nu ngabéla kapausan nyatakeun yén garéja geus difitnah, sarta dunya Protestan condong narima éta pernyataan. Loba anu negeskeun yén teu adil lamun garéja jaman kiwari dihukum dumasar kana kajahatan-jajahatan jeung kabodoran-kabodoran nu nandaan kakawasaanana salila abad-abad kabodoan jeung poékna jaman. Maranéhna ngahampura kakejemanana anu pikasieuneun minangka balukar tina kabarbaran jaman harita, sarta ngabela yén pangaruh peradaban modéren geus ngarobah rasa jeung pamadeganana.”

“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?

“Naha ieu jalma-jalma geus mopohokeun kana pangakuan teu bisa salah anu geus diunjukkeun salila dalapan ratus taun ku kakawasaan anu sombong ieu? Tinimbang dileupaskeun, pangakuan ieu malah diteguhkeun dina abad kasalapan belas kalayan kategesan anu leuwih gede ti batan saméméhna. Sakumaha Roma negeskeun yén ‘garéja teu kungsi salah; jeung moal kungsi, nurutkeun Kitab Suci, salah’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), kumaha manéhna bisa mungkir kana prinsip-prinsip anu ngadalikeun lalampahanana dina jaman-jaman baheula?”

“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.

“Garéja papal moal pisan ngantunkeun klaimna ngeunaan kateuenggahan dina kasalahan. Sagala hal anu geus dipigawéna dina panganiayaanna ka jalma-jalma anu nampik dogma-dogmana dianggapna bener; sarta naha manehna moal ngulang deui kalakuan-kalakuan anu sarua, upama kasempetan éta dibikeun? Mugi waé pangwatesan-pangwatesan anu ayeuna dipasrahkeun ku pamaréntah sipil dileungitkeun, sarta Roma dipulangkeun deui kana kakawasaanana baheula, tangtu moal lila bakal aya hudang deui tiranina jeung panganiayaanna.”

“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.’

“Saurang panulis anu kawentar nyarios kieu ngeunaan sikep hierarki kapapaan dina perkara kabébasan nurani, jeung ngeunaan bahaya-bahaya anu husus ngancem Amérika Sarikat ku kasuksésan kawijakanana: ‘Loba jalma condong nganggap yén sagala rasa sieun ka Katolik Roma di Amérika Sarikat téh asalna tina fanatisme atawa kahirupan budak-budakan. Jalma-jalma kitu henteu ningali naon-naon dina watak jeung sikep Romanisme anu nentang lembaga-lembaga bébas urang, atawa henteu manggihan naon-naon anu jadi tanda pikasieuneun dina kamekaranana. Ku sabab éta, hayu urang heula ngabandingkeun sawatara prinsip dasar pamaréntahan urang jeung prinsip-prinsip Garéja Katolik.’”

“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.’

“Undang-Undang Dasar Amérika Sarikat ngajamin kabébasan nurani. Henteu aya nu leuwih mulya atawa leuwih asasi. Paus Pius IX, dina Surat Ensiklikna tanggal 15 Agustus 1854, nyarios: ‘Ajaran-ajaran atawa omongan-omongan kosong anu teu asup akal jeung sesat pikeun ngabéla kabébasan nurani téh mangrupa kasalahan anu pangmatak panyakit—hiji pagebug, ti antara sakabéh nu séjén, anu pangpantesna dipikasieun dina hiji nagara.’ Paus anu sami, dina Surat Ensiklikna tanggal 8 Désémber 1864, ngaanatéma ‘jalma-jalma anu ngadawuhkeun kabébasan nurani jeung ibadah agama,’ kitu deui ‘sakabéh jalma anu mertahankeun yén garéja henteu meunang migunakeun kakuatan.’”

“‘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.’…

“‘Nada husus Roma di Amérika Sarikat henteu nandakeun robahna hate. Manehna téh sabar lantaran teu boga daya. Saur Uskup O’Connor: ‘Kabébasan agama ngan saukur ditahan baé nepi ka sabalikna bisa dilaksanakeun kalawan henteu matak ngabahayakeun dunya Katolik.’… Kungsi aya Uskup Agung St. Louis nu nyarios kieu: ‘Bid‘ah jeung teu percaya téh kajahatan; jeung di nagara-nagara Kristen, saperti di Italia jeung Spanyol, upamana, tempat sakumna rahayatna Katolik, sarta tempat agama Katolik jadi bagian anu hakiki tina hukum nagara, éta dihukum sakumaha kajahatan-kajahatan séjénna.’…”

“‘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.

“Sadayana kardinal, uskup agung, jeung uskup di Garéja Katolik ngucapkeun sumpah kasatiaan ka paus, anu di jerona aya kecap-kecap kieu: ‘Kaum bid’ah, skismatik, jeung nu muru ngalawan ka gusti urang anu kasebat (paus), atawa para panerusna anu geus kasebut di luhur, ku sabisa-bisa kuring bakal nganiaya jeung ngalawan.’—Josiah Strong, Our Country, bab 5, par. 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.

“Nyaan aya urang Kristen sajati dina pasamuan Katolik Roma. Rébuan jalma di éta garéja ngalayanan Allah nurutkeun cahaya pangsaéna anu dipibanda ku maranéhna. Maranéhna teu diidinan meunang aksés kana Firman-Na, ku sabab éta maranéhna teu ngabedakeun bebeneran. Maranéhna can kungsi ningali bédana antara palayanan anu asal tina haté anu hirup jeung runtuyan wangun-wangun lahiriah jeung upacara-upacara wungkul. Allah ningali jiwa-jiwa ieu kalawan kanyaah welas-asih, sanajan maranéhna dididik dina hiji iman anu nyasabkeun jeung teu nyugemakeun. Anjeunna bakal nyababkeun sinar-sinar cahaya nembus kana poék kandel anu ngurilingan maranéhna. Anjeunna bakal nganyatakeun ka maranéhna bebeneran sakumaha ayana dina Yesus, sarta loba di antara maranéhna engké bakal nyokot posisi maranéhna bareng jeung umat-Na.

“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.

“Tapi Romanisme salaku hiji sistem ayeuna henteu leuwih saluyu jeung Injil Kristus tibatan dina mangsa naon waé baheula dina sajarahna. Gereja-gereja Protestan keur aya dina poék anu kacida, upama henteu kitu maranéhna tangtu bakal nganyahokeun tanda-tanda jaman. Garéja Roma jembar pisan dina rarancang-rarancangna jeung cara-cara gawéna. Anjeunna ngagunakeun sagala rupa siasat pikeun ngalegaan pangaruhna jeung nambahan kakawasaanana, minangka persiapan pikeun hiji papacangan anu galak jeung pageuh tekadna guna ngarebut deui kadali kana dunya, ngadegkeun deui panganiayaan, jeung ngabolaykeun sagala anu geus dipigawé ku Protestantisme. Katolikisme keur nambahan pangaruhna ti unggal sisi. Tingal kana beuki lobana gereja-gereja jeung kapel-kapelna di nagara-nagara Protestan. Perhatikeun kana kapopuléran paguron-paguron luhur jeung seminari-seminarina di Amérika, anu kacida lobana dipaké ku urang Protestan. Perhatikeun kana tumuwuhna ritualisme di Inggris jeung mindengna pindah barisan kana jajaran kaum Katolik. Hal-hal ieu kudu ngahudangkeun kahariwang sakumna jalma anu ngahargaan prinsip-prinsip Injil anu murni.”

“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.

“Kaum Protestan geus ngamanipulasi sarta nganjurung kapapaan; maranéhna geus ngalakukeun kompromi jeung konsési anu ku pihak papis sorangan matak héran katingalina sarta teu kahartos ku maranéhna. Jalma-jalma keur nutup panon kana tabiat sajatina Romanisme jeung kana bahaya anu pantes dipikahariwang tina kakawasaan pangluhurna dirina. Rahayat kudu dihudangkeun sangkan ngalawan kamajuan musuh anu pangbahayana ieu ka kabébasan sipil jeung agama.

“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.

“Loba urang Protestan nyangka yén agama Katolik téh henteu matak kataji, sarta yén ibadahna ngan saukur runtuyan upacara anu hambar tur taya hartina. Dina hal ieu maranéhna salah. Sanajan Romanisme dumasar kana tipu daya, éta lain panipuan anu kasar jeung kaku. Palayanan ibadah Garéja Roma mangrupa upacara anu kacida ngagedurkeun rasa. Pintonanana anu mewah jeung ritus-ritusna anu khidmat matak ngahiungkeun pancaindera rahayat sarta ngabungkem sora akal budi jeung nurani. Panon kataji. Garéja-garéja anu agung, arak-arakan anu mulya, altar-altar emas, tempat suci anu pinuh ku permata, lukisan-lukisan pilihan, jeung patung-patung anu kacida endahna, nyentuh rasa kanyaah kana kaéndahan. Ceuli ogé kataji. Musikna taya tandingna. Alunan beunghar tina organ anu sorana jero, ngahiji jeung wirahma tina loba sora nalika ngageleger ngalangkungan kubah-kubah anu luhur jeung lorong-lorong berpilar dina katedral-katedralna anu agung, moal teu ngagugah pikiran ku rasa ajrih jeung hormat.”

“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.

“Kaagungan lahiriah, kamulyaan, jeung upacara ieu, anu ngan saukur ngolok-ngolok kana karinduan jiwa anu gering ku dosa, mangrupakeun bukti tina karuksakan batin. Agama Kristus teu meryogikeun daya tarik sapertos kitu pikeun ngajadikeun dirina dipikaresep. Dina caang anu mancar tina salib, Kristen sajati katémbong kitu murni jeung éndahna nepi ka teu aya hiasan lahiriah anu bisa nambahan kana ajén sajatina. Éta téh kaéndahan kasucian, roh anu lemah lembut jeung tenang, anu ajénna luhur di payuneun Allah.”

“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.

“Kamulyaan dina gaya nyarita lain salawasna jadi ciri tina pikiran anu murni tur luhur. Pangaweruh seni anu luhur, kalemesan rasa anu hipu, remen aya dina pikiran anu kadunyaan jeung sénsual. Eta hal-hal téh mindeng dipaké ku Sétan pikeun ngarahkeun manusa supaya mopohokeun kabutuhan jiwa, leungit tina paningal kana kahirupan nu bakal datang anu langgeng, ngabelok tina Panulungna anu taya watesna, sarta hirup pikeun dunya ieu wungkul.

“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.

“Hiji agama anu ngan ukur kana perkara-perkara lahiriah téh matak narik kana hate anu can dibaruan. Kamegahan jeung upacara dina pangibadahan Katolik miboga daya anu ngagoda jeung nyihir, ku éta lobana jalma katarajang ku tipu daya; tuluy maranéhna nganggap Garéja Roma minangka panto sawarga pisan. Iwal ti jalma-jalma anu geus nancebkeun sampéanana pageuh kana dasar bebeneran, jeung anu haténa geus dibaruan ku Roh Allah, moal aya anu kebal tina pangaruhna. Rébuan jalma anu henteu boga pangaweruh ngeunaan Kristus dumasar kana pangalaman pribadi bakal kabawa narima rupa-rupa bentuk kasalihan tanpa kakawasaanana. Agama anu kitu téh nya éta pisan anu dipikahayang ku jalma rea.”

“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.

“Tuntutan garéja kana hak pikeun méré panghampura ngajadikeun penganut Romanis ngarasa bébas pikeun dosa; jeung katangtuan pangakuan dosa, anu tanpa éta panghampura ti dirina moal dipasihkeun, ogé condong méré kalonggaran ka kajahatan. Jalma anu sujud di hareupeun manusa nu geus ragrag, sarta dina pangakuan muka pikiran-pikiran rusiah jeung lamunan haténa, keur ngahinakeun kamanusaanna sarta nurunkeun unggal naluri mulya dina jiwana. Nalika ngungkabkeun dosa-dosa hirupna ka saurang imam,—jalma fana nu salah jeung pinuh ku dosa, sarta mindeng teuing geus kacemar ku inuman anggur jeung kalakuan cabul,—patokan watakna jadi handap, sarta ku sabab éta manéhna jadi najis. Pamadeganana ngeunaan Allah direndahkeun nepi ka sarua jeung rupa kamanusaan nu geus ragrag, sabab imam nangtung minangka wakil Allah. Pangakuan anu ngahinakeun ieu, ti manusa ka manusa, nyaéta cinyusu rusiah nu jadi asal ngalirna loba kajahatan anu ngotorkeun dunya sarta nyiapkeunana pikeun karuksakan panungtung. Tapi pikeun jalma anu mikaresep ngamuaskeun diri, leuwih matak pikaresepeun ngaku ka sasama jalma fana tibatan muka jiwana ka Allah. Pikeun tabiat manusa, leuwih karasa merenah ngalakonan panebusan tibatan ninggalkeun dosa; leuwih gampang nyiksa daging ku karung bulu, jukut peurih, jeung ranté anu ngagesek nyeri tibatan nyalibkeun hawa napsu kadagingan. Beurat téh kuk anu daék dipikul ku haté karnal tibatan kudu tunduk kana kuk Kristus.”

“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.

“Aya sasaruaan anu matak kacida atra antara Garéja Roma jeung Garéja Yahudi dina mangsa kadatangan Kristus nu kahiji. Sedengkeun urang Yahudi sacara nyumput-ngumput nginjeum-injeum unggal asas tina hukum Allah, lahirna maranéhna kacida ketatna dina ngalaksanakeun parentah-parentahna, bari ngabebananana ku rupa-rupa pamenta jeung tradisi anu ngajadikeun kataatan teh nyeri jeung beurat. Sakumaha urang Yahudi ngaku ngahormat kana hukum, kitu deui kaum Romanis ngaku ngahormat kana salib. Maranéhna ngagungkeun lambang sangsara Kristus, padahal dina kahirupan maranéhna maranéhna mungkir ka Anjeunna anu dilambangkeun ku eta.”

“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.

Kaum Papis masang salib dina garéja-garéja maranéhna, dina altar-altar maranéhna, jeung dina pakean maranéhna. Di mana-mana katémbong lambang salib. Di mana-mana éta sacara lahiriah dipupujikeun jeung diagung-agungkeun. Tapi ajaran-ajaran Kristus dikurebkeun handapeun tumpukan tradisi-tradisi anu teu asup akal, tafsiran-tafsiran palsu, jeung tuntutan-tuntutan anu beurat pisan. Kecap-kecap Jurusalamet ngeunaan urang Yahudi anu fanatik, leuwih kuat deui lumaku ka para pamingpin Garéja Katolik Roma: ‘Aranjeunna ngabeungkeut beban-beurat anu beurat jeung hese dipikanggul, tuluy ditumpangkeun kana taktak jalma-jalma; tapi maranéhna sorangan mah moal daék ngagerakkeun éta ku salah sahiji ramo maranéhna.’ Mateus 23:4. Jiwa-jiwa anu nuranina satia dijaga tetep dina kaayaan sieun anu taya pegatna, ku sieun kana murka Allah anu kaganggu, sedengkeun loba pajabat luhur garéja hirup dina kaméwahan jeung kanikmatan hawa nafsu.

“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.

Ibadah ka gambar-gambar jeung relikui, panyambat ka para santo, jeung pangluhurna ngangkat paus téh mangrupakeun siasat Iblis pikeun narik pikiran jalma-jalma ngajauhan Allah jeung Putra-Na. Pikeun ngalaksanakeun karuksakan maranéhna, manéhna narékahan ngabelokkeun panitén maranéhna ti Anjeunna anu ngan ku Mantenna waé maranéhna bisa manggihan kasalametan. Manéhna bakal ngarahkeun maranéhna ka sagala obyék anu bisa dijadikeun gaganti pikeun Anjeunna anu geus ngadawuh: ‘Maraneh daratang ka Kami, sakur anu rarepot jeung kabebanan, jeung Kami baris mere maraneh pangreureuhan.’ Mateus 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.

“Éta téh usaha Iblis nu teu eureun-eureun pikeun méré gambaran nu salah ngeunaan sipat Allah, hakékat dosa, jeung perkara-perkara sajatina nu dipertaruhkeun dina kontrovérsi agung. Dalih-dalihna ngurangan kawajiban kana hukum ilahi sarta méré kabébasan ka manusa pikeun dosa. Dina waktu nu sarua manéhna nyababkeun maranéhna ngariksa pamanggih-pamanggih palsu ngeunaan Allah, nepi ka maranéhna ningali ka Anjeunna ku sieun jeung ku hate tibatan ku kanyaah. Kakejaman nu nyampak dina sipatna sorangan dipatalikeun ka Nu Nyipta; éta diwujudkeun dina rupa-rupa sistem agama sarta dinyatakeun dina cara-cara ibadah. Ku kituna pikiran manusa dibutakeun, sarta Iblis ngajadikeun maranéhna agén-agénna pikeun perang ngalawan Allah. Ku pamahaman nu dipasongkeun ngeunaan sipat-sipat ilahi, bangsa-bangsa kapir digiring pikeun percaya yén kurban manusa téh perlu guna meunangkeun kersaning Ketuhanan; sarta kakejaman-kakejaman nu pikahoréameun geus dipilampah dina rupa-rupa wangun panyembahan brahala.

“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.

“Garéja Katolik Roma, ku ngahijikeun wangun-wangun kapaganan jeung Kakristenan, sarta, saperti kapaganan, nyasabkeun gambaran ngeunaan tabiat Allah, geus ngagunakeun prak-prakan anu teu éléh kejem jeung matak geuleuheun. Dina mangsa kakawasaan Roma, aya rupa-rupa pakakas panyiksa pikeun maksa jalma supaya narima kana doktrin-doktrinna. Aya tihang durukan pikeun jalma-jalma anu teu daék ngaku kana panakéanana. Aya pembantaian dina skala anu moal kungsi dipikanyaho nepi ka dibuka dina pangadilan. Para pajabat luhur garéja nalungtik, dina pituduh Iblis minangka dununganna, pikeun manggihan cara-cara anu bisa nimbulkeun panyiksaan nu sajero-jeroana, bari henteu langsung mungkas nyawa korban. Dina loba kajadian, prosés infernal éta diulang-ulang nepi ka wates pangjauhna tina kasanggupan manusa pikeun nahan, nepi ka kodrat nyerah dina tarungna, sarta anu nandanganana ngabagéakeun pati minangka kabébasan anu amis.

“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.

Kitu nasibna para panentang Roma. Ari pikeun para penganutna, manéhna miboga kadisiplinan pecut, kalaparan nu nyiksa, jeung katirisan ragana dina sagala rupa wangun nu bisa dibayangkeun, nu matak nyeri hate. Pikeun ngajamin kasukaan Sawarga, para paniten ngalanggar hukum-hukum Allah ku cara ngalanggar hukum-hukum alam. Maranéhna diajarkeun pikeun miceun tali-tali nu ku Anjeunna geus dijieun pikeun ngaberkahan jeung ngagumbirakeun pangumbaraan manusa di bumi. Pakuburan ngandung jutaan korban anu nyéépkeun hirupna dina usaha-usaha anu sia-sia pikeun nalukkeun rasa kanyaah alamiahna, pikeun neken, sakumaha hal anu nyinggung ka Allah, unggal pikiran jeung rarasaan simpati ka sasama mahlukna.

“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.

“Lamun urang hayang ngartos kakejeman Sétan anu teu bisa dirobah, anu geus kaciri salila ratusan taun, lain di antara jalma-jalma anu tacan kungsi ngadangu perkawis Allah, tapi dina jantungna pisan jeung sapanjang lega wewengkon Kristenitas, urang ngan ukur kudu ningali kana sajarah Romanisme. Ngaliwatan ieu sistem panipuan anu raksasa, pangéran kajahatan ngahontal maksudna, nya éta mawa kahinaan ka Allah jeung kasangsaraan ka manusa. Jeung nalika urang ningali kumaha manéhna hasil nyamur dirina sarta ngalaksanakeun pagawéanana ngaliwatan para pamingpin garéja, urang bisa leuwih ngartos naha manéhna miboga antipati anu kacida gedéna ka Alkitab. Lamun éta Kitab dibaca, rahmat jeung kanyaah Allah bakal ditepikeun; bakal katingali yén Mantenna henteu nimpakeun ka manusa salah sahiji tina ieu beban-beurat anu beurat. Sakabéh anu dipénta ku Anjeunna téh hate anu remuk jeung hanjelu, sumanget anu handap asor tur taat.

“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.

“Kristus henteu maparin conto dina kahirupan-Na supaya lalaki jeung awéwé ngurung diri di biara-biara pikeun jadi pantes keur sawarga. Mantenna henteu kungsi ngajar yén kanyaah jeung welas asih kudu diteken. Hate Jurusalamet ngalimpah ku kanyaah. Beuki deukeut manusa kana kasampurnaan moral, beuki seukeut rarasaanana, beuki taliti pangaweruhna kana dosa, sarta beuki jero welas asihna ka anu sangsara. Paus ngaku dirina minangka wakil Kristus; tapi kumaha watakna lamun dibandingkeun jeung watak Jurusalamet urang? Naha Kristus kungsi dipikawanoh nyerenkeun jalma ka panjara atawa kana alat panyiksa lantaran maranéhna henteu masihan hormat ka Anjeunna salaku Raja sawarga? Naha sora-Na kungsi kadéngé ngahukum pati jalma-jalma anu henteu narima Anjeunna? Nalika Anjeunna dipopohokeun ku jalma-jalma hiji lembur urang Samaria, rasul Yohanes pinuh ku amarah, tuluy nanya: ‘Gusti, naha Gusti kersa supaya kami maréntahkeun seuneu turun ti sawarga, jeung ngaduruk maranéhna, sakumaha anu dipigawé ku Elias?’ Isa neuteup murid-Na kalayan karunya, sarta negor sumangetna anu kasar, saur-Na: ‘Sabab Anak manusa datang lain pikeun ngancurkeun nyawa jalma, tapi pikeun nyalametkeunana.’ Lukas 9:54, 56. Pohara béda jeung sumanget anu dipintonkeun ku Kristus téh sumanget anu dipintonkeun ku jalma anu ngaku-ngaku jadi wakil-Na.”

“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.

"Garéja Roma ayeuna némbongkeun raray anu éndah ka dunya, nutupan catetan kalakuan kakejamanana anu matak pikageuleuheun ku rupa-rupa alesan pangampura. Manéhna geus ngagem pakéan anu siga Kristus; tapi manéhna teu robah. Unggal asas kapapaan anu aya dina jaman-jaman baheula masih aya kénéh ayeuna. Doktrin-doktrin anu diréka dina jaman anu pangpoékna masih kénéh dicekel. Ulah aya nu nipu dirina sorangan. Kapapaan anu ayeuna ku kaum Protestan kacida gancangna dipikahormat téh nya éta kénéh anu sarua jeung anu kungsi ngawasa dunya dina poé-poé Réformasi, nalika jalma-jalma Allah nangtung, bari nyanghareupan bahaya nyawa maranéhna, pikeun ngungkabkeun kajahatanna. Manéhna miboga kénéh kasombongan jeung pangangkuhan anu sarua, anu kungsi ngalalaworakeun raja-raja jeung pangeran-pangeran, sarta ngaku-ngaku hak-hak anu jadi kagungan Allah. Rohna ayeuna ogé teu kurang kejem jeung despotis tibatan nalika manéhna ngancurkeun kabébasan manusa sarta maéhan para suci ti Nu Mahaluhur."

“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?

“Kakapausan téh nya éta pisan sakumaha anu geus dinyatakeun ku nubuat yén manéhna bakal jadi, nyaéta kamurtadan dina jaman-jaman ahir. 2 Tesalonika 2:3, 4. Ieu mangrupa bagian tina kawijakanana pikeun nyaruakeun diri kana sipat anu panghadéna pikeun ngahontal maksudna; tapi di handapeun rupa anu robah-robah siga bunglon, manéhna nyumputkeun bisa anu teu robah tina oray. ‘Kasatiaan teu kudu dijaga ka para bid’ah, atawa ka jalma-jalma anu disangka bid’ah’ (Lenfant, jilid 1, kaca 516), kitu ceuk manéhna. Naha kakawasaan ieu, anu catetanana salila sarébu taun dituliskeun ku getih para wali, ayeuna kudu diaku minangka bagian tina garéja Kristus?”

“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.

“Lain tanpa alesan yen aya pamadegan anu dikedalkeun di nagara-nagara Protestan yén Katolik béda henteu sajauh baheula ti Protestanisme. Memang geus aya parobahan; tapi parobahan éta lain aya dina kapapaan. Katolik sabenerna sarupa pisan jeung sabagian gedé Protestanisme anu ayeuna aya, sabab Protestanisme geus kacida mundurna ti mangsa para Réformator.”

“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.

“Waktu gereja-gereja Protestan keur ngudag kahadean dunya, asih anu palsu geus ngaburakeun panonna. Maranéhna teu ningali iwal yén nganggap hadé kana sagala anu jahat téh bener, sarta salaku hasil anu moal bisa dicegah, antukna maranéhna bakal percaya yén sagala anu hadé téh jahat. Tibatan nangtung pikeun ngabéla iman anu sakali geus dipasrahkeun ka para wali, ayeuna maranéhna, saolah-olah, keur nyuhunkeun hampura ka Roma ku sabab pamadegan maranéhna anu dianggap teu mikaasih ka dirina, bari ménta dihampura lantaran fanatisme maranéhna.”

“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.

“Hiji golongan anu gedé, malah di antara maranéhna anu henteu ngahampura Romanisme, nganggap saeutik pisan bahaya tina kakawasaan jeung pangaruhna. Loba anu nyebutkeun yén poékna akal jeung moral anu ngadominasi salila Abad Pertengahan ngadukung sumebarna dogma-dogma, tahayul, jeung panindesan ti dinya, sarta yén kamajuan akal dina jaman modéren, sumebarna pangaweruh sacara umum, jeung beuki lega-na kabébasan dina perkara agama, ngahalangan hudang deui-na kateuoleranan jeung kakawasaan lalim. Malah pamikiran yén kaayaan saperti kitu bakal aya dina jaman anu caang ieu dipoyok. Memang leres yén cahaya anu gedé, boh dina widang intelektual, moral, boh agama, keur mancarkeun ka generasi ieu. Dina kaca-kaca kabuka tina Firman Suci Allah, cahaya ti sawarga geus dipancarkeun ka dunya. Tapi kudu diinget yén beuki gedé cahaya anu dipaparinkeun, beuki gedé poékna maranéhna anu ngabalikeun jeung nampik éta cahaya.”

“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.

“Panalungtikan Alkitab kalayan sumanget doa bakal némbongkeun ka kaum Protestan watak sajatina kapapaan, sarta bakal nyababkeun maranéhna ngéwa jeung ngajauhan éta; tapi loba anu kacida ngarasa wijaksana dina panilikan dirina sorangan nepi ka maranéhna ngarasa henteu perelu neangan ka Allah kalayan handap asor supaya dipingpin kana bebeneran. Sanajan maranéhna ngagungkeun pencerahan dirina, maranéhna teu nyaho boh Kitab Suci boh kakawasaan Allah. Maranéhna kudu boga hiji jalan pikeun nenangkeun haté nuranina, sarta maranéhna néangan anu pangkirangna rohaniah jeung nu pangngahina. Anu dipikahayang ku maranéhna téh hiji cara pikeun mopohokeun Allah anu katampa saolah-olah éta cara pikeun ngélingan Mantenna. Kapapaan kacida merenahna pikeun nyumponan kabutuhan sakabéh jalma-jalma ieu. Eta geus disadiakeun pikeun dua golongan umat manusa, anu ngawengku ampir sakuliah dunya—jalma-jalma anu hayang disalametkeun ku kahadéan dirina sorangan, jeung jalma-jalma anu hayang disalametkeun bari tetep dina dosa-dosana. Di dieu aya rusiah kakawasaanana.”

“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.

“Hiji poék intelektual anu gedé geus kabuktian nguntungkeun kana kasuksésan kapapaan. Engké bakal dibuktikeun deui yén hiji poé caang intelektual anu gedé sarua waé nguntungkeun kana kasuksésanana. Dina jaman-jaman baheula, waktu manusa teu boga firman Allah sarta teu boga pangaweruh kana bebeneran, panonna ditutupan, jeung rébuan kajiret, teu ningali jaring anu dibentangkeun pikeun suku maranéhna. Dina ieu generasi aya loba anu panonna kasilau ku cahaya nyelecrét tina spekulasi manusa, ‘élmu pangaweruh anu salah disebut kitu;’ maranéhna teu nganyahokeun jaring éta, sarta leumpang asup ka dinya kalawan sarua gampangna saolah-olah panonna ditutupan. Allah nangtukeun supaya daya-daya intelektual manusa dicekel minangka kurnia ti Nu Nyiptana sarta dipaké dina palayanan bebeneran jeung kabeneran; tapi lamun kasombongan jeung ambisi dipiara, jeung manusa ngagungkeun téori-téorina sorangan leuwih luhur tibatan firman Allah, mangka kapinteran bisa ngalaksanakeun cilaka anu leuwih gedé batan kabodoan. Ku kituna, élmu pangaweruh palsu dina jaman kiwari, anu ngaruntuhkeun iman kana Alkitab, bakal kabuktian sarua hasilna dina nyiapkeun jalan pikeun ditarimana kapapaan, kalayan wangun-wangunana anu matak pikaresepeun, sakumaha pangaweruh anu ditahan baheula hasil muka jalan pikeun pangagunganana dina Jaman Poék.”

“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.

“Dina gerakan anu ayeuna keur lumangsung di Amérika Serikat pikeun ngajamin sangkan lembaga-lembaga jeung prak-prakan garéja meunang pangrojong ti nagara, kaum Protestan keur nuturkeun tapak léngkah kaum papis. Komo deui, maranéhna keur muka panto pikeun kapapaan supaya meunang deui di Amérika Protestan kakawasaan pangluhurna anu geus leungit ti dirina di Dunya Heubeul. Jeung anu ngajadikeun ieu gerakan leuwih pinuh ku harti téh nya éta kanyataan yén tujuan utama anu keur dipalar nyaéta maksa pangjagaan poé Minggu—hiji kabiasaan anu asalna ti Roma, sarta anu ku dirina diaku minangka tanda wewenangna. Ieu téh roh kapapaan—roh kasaluyuan kana adat kabiasaan dunya, panghormatan ka tradisi manusa ngaleuwihan parentah-parentah Allah—anu keur nyerep ka jero garéja-garéja Protestan sarta nungtun maranéhna pikeun ngalakukeun padamelan nu sarua dina ngagungkeun poé Minggu saperti anu geus dipigawé ku kapapaan saméméh maranéhna.”

“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.

“Lamun nu maca hayang ngartos daya-daya nu bakal dipaké dina papacangan nu enggal datang, anjeunna ngan ukur kudu nalungtik catetan ngeunaan sarana-sarana nu ku Roma geus dipaké pikeun tujuan anu sarua dina abad-abad nu geus kaliwat. Lamun anjeunna hayang nyaho kumaha kaum papis jeung Protestan, dina kasatuan maranéhna, baris ngurus jalma-jalma anu nampik dogma-dogma maranéhna, mangka sing nenjo sumanget anu ku Roma geus dipintonkeun ka poé Sabat jeung ka para pangabela-na.

“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.

“Diktat karajaan, konsili umum, jeung katangtuan garéja anu dipangrojong ku kakawasaan sekuler, nya éta léngkah-léngkah anu ku éta pésta kapir ngahontal kalungguhan kahormatanana di dunya Kristen. Ukuran umum anu mimiti pikeun maksa pangajén poé Minggu nya éta hukum anu ditetepkeun ku Konstantinus. (A.D. 321) Édik ieu maréntahkeun sangkan warga kota ngareureuhkeun pagawean dina “poé panonpoé anu mulya,” tapi ngidinan rahayat désa neruskeun pagawéan tatanénna. Sanajan dina prakna mangrupa hiji katangtuan kapir, éta dilarapkeun ku kaisar sanggeus anjeunna sacara nominal narima agama Kristen.

“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.

“Paréntah karajaan anu henteu kabuktian minangka gaganti anu cekap pikeun wewenang ilahi, Eusebius, saurang uskup anu ngudag karido para pangeran, sarta anu jadi sobat husus jeung tukang muji Constantine, ngedalkeun klaim yén Kristus geus mindahkeun Sabat ka Minggu. Henteu aya hiji-hijina kasaksian tina Kitab Suci anu diajukeun pikeun ngabuktikeun doktrin anyar éta. Eusebius sorangan, tanpa dihaja, ngaku kana palsuna éta sarta nunjuk ka pangarang sajatina tina parobahan éta. ‘Sagala hal,’ pokna, ‘naon baé anu jadi kawajiban pikeun dipigawé dina Sabat, éta kabéh ku kami geus dipindahkeun ka Poé Gusti.’—Robert Cox, Sabbath Laws and Sabbath Duties, kaca 538. Tapi alesan ngeunaan Minggu, sanajan taya dasarna, dipaké pikeun ngajadikeun jalma-jalma beuki wani dina nincak-nincak Sabat PANGERAN. Sakabéh anu hayang dihormat ku dunya narima poé raya anu populér éta.”

“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.

“Waktu kakawasaan kapausan geus ngadeg pageuh, pagawean ngagungkeun poé Minggu terus dilajengkeun. Salila sawatara mangsa rahayat ngalakukeun pagawean tatanén lamun maranéhna teu ngahadiran gareja, sarta poé katujuh masih kénéh dipandang minangka Sabat. Tapi laun-laun robahan lumangsung. Jalma-jalma anu nyekel kalungguhan suci dilarang méré putusan dina sagala pasualan sipil dina poé Minggu. Teu lila sanggeus éta, sakumna jalma, tina pangkat naon baé, diparéntah supaya nyingkahan pagawean biasa, kalayan ancaman denda pikeun jalma merdika jeung hukuman cambuk pikeun para abdi. Engkéna ditetepkeun yén jalma-jalma beunghar kudu dihukum ku leungitna satengah tina harta banda maranéhna; sarta ahirna, lamun maranéhna tetep kénéh téguh ngalawan, maranéhna kudu dijadikeun budak. Golongan handap kudu nandangan pangasingan salalanggengna.

“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.

“Mukjijat-mukjijat gé dipaké deui. Di antara kaajaiban séjén, dilaporkeun yén hiji patani anu rék ngabajak sawahna dina poé Minggu, waktu anjeunna ngabersihan bajakna ku beusi, éta beusi nempel pageuh kana leungeunna, sarta salila dua taun anjeunna mawa éta beusi ka mana-mana, ‘nepi ka ngabalukarkeun nyeri jeung éra anu kacida gedéna ka dirina.’—Francis West, Historical and Practical Discourse on the Lord’s Day, kaca 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.

“Engké paus méré parentah sangkan pastor paroki ngélingan jalma-jalma anu ngalanggar poé Minggu sarta ngajurung maranéhna sangkan indit ka garéja jeung ngucapkeun doa-doana, supaya maranéhna ulah ngadatangkeun sawatara musibah gedé ka dirina sorangan jeung ka tatangga-tatanggana. Hiji déwan garéjawi ngedalkeun alesan, anu ti harita kacida sumebarna dipakéna, malah ku kaum Protestan ogé, yén ku sabab aya jalma-jalma anu kasamber kilat nalika maranéhna digawé dina poé Minggu, ku kituna éta pasti Sabat. ‘Kacida écésna,’ ceuk para prélat, ‘sakumaha gedéna murka Allah kana ngalalaworakeun maranéhna kana poé ieu.’ Tuluy diajukeun pangjurung sangkan imam-imam jeung para palayan, raja-raja jeung pangeran-pangeran, sarta sakumna umat satia ‘migunakeun sakabéh upaya jeung katekunan maranéhna sangkan poé éta dipulihkeun deui kana kahormatanana, sarta, demi ngaran hade agama Kristen, dipiara kalawan leuwih taat dina mangsa-mangsa nu bakal datang.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, kaca 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.)

Kaputusan-kaputusan déwan téh kabuktian teu cekap, ku kituna para panguasa sipil dipénta sangkan ngaluarkeun hiji dekret anu bakal ngagedurkeun kasieun kana hate rahayat sarta maksa maranéhna supaya nyegah diri tina damel dina poé Minggu. Dina hiji sinode anu diayakeun di Roma, sakabéh kaputusan saméméhna diteguhkeun deui kalayan kakuatan jeung kasakralan anu leuwih gedé. Kaputusan-kaputusan éta ogé diasupkeun kana hukum garéjawi sarta dipaksakeun ku panguasa sipil di sakuliah ampir sakumna Dunya Kristen. (Tingali 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.

Nanging teu ayana kawenangan Kitab Suci pikeun ngamulyakeun poé Minggu nimbulkeun rasa isin anu teu saeutik. Rahayat nanyakeun hak para guru maranéhna pikeun nyisihkeun pernyataan Yéhuwa anu teges, “Poé katujuh teh Sabat PANGERAN Allah maraneh,” sangkan ngahormatan poé panonpoé. Pikeun ngeusian kakurangan kasaksian Alkitab, diperlukeun cara-cara séjén. Hiji pajuang poé Minggu anu sumanget, anu kira-kira dina ahir abad ka-dua welas nganjang ka garéja-garéja di Inggris, dilawan ku para saksi anu satia kana bebeneran; sarta usaha-usahana kacida teu buahanana nepi ka manéhna ninggalkeun nagara éta pikeun sawatara waktu sarta neangan hiji jalan pikeun maksa ajaran-ajaranna. Nalika manéhna balik deui, kakurangan éta geus dieusian, sarta dina usaha-usaha salajengna manéhna patepang jeung kasuksesan anu leuwih gedé. Manéhna mawa jeung dirina hiji gulungan anu ngaku asalna ti Allah sorangan, anu ngandung parentah anu diperlukeun pikeun miara poé Minggu, dibarengan ku ancaman-ancaman anu matak pikasieuneun pikeun ngagegerkeun anu henteu nurut. Dokumén anu mulya ieu—pamalsuan anu hina sarua jeung lembaga anu didukungna—ceuk maranéhna geus murag ti sawarga sarta kapanggih di Yerusalem, dina altar St. Simeon, di Golgota. Tapi saéstuna, karaton kapausan di Roma lah sumber asalna éta dokumén. Panipuan jeung pamalsuan pikeun ngamajukeun kakawasaan jeung kamakmuran garéja dina sagala jaman geus dianggap halal ku hirarki kapapaan.

“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.)

“Gulungan éta ngalarang pagawéan ti jam kasalapan, nyaéta tabuh tilu soré, dina soré poé Saptu, nepi ka panonpoé medal dina poé Senén; sarta kawibawaanna dinyatakeun diteguhkeun ku loba mujijat. Kacaritakeun yén jalma-jalma anu digawé ngaleuwihan waktu anu geus ditangtukeun, katarajang lumpuh. Aya saurang tukang giling anu nyobaan ngagiling gandumna, ningali yén lain tipung anu kaluar, tapi walungan getih, sarta roda panggilingan téh eureun sanajan cai ngocorna kacida tarikna. Aya saurang awéwé anu nempatkeun adonan kana hawu, tuluy manggihan éta adonan masih atah waktu dikaluarkeun, sanajan hawuna kacida panasna. Nu lian deui, anu geus nyiapkeun adonan pikeun dipanggang dina jam kasalapan, tapi mutuskeun pikeun nyingkirkeunana nepi ka poé Senén, manggihan, dina poé isukna, yén éta adonan geus dijieun roti-roti sarta dipanggang ku kakawasaan ilahi. Aya saurang lalaki anu manggang roti sanggeus jam kasalapan dina poé Saptu, tuluy manggihan, waktu manéhna meulah éta roti isukna, yén getih ngucur ti dinya. Ku karangan-karangan anu bohong, pikaseurieun, jeung pinuh ku tahayul saperti kitu para panyokong poé Minggu narékahan netepkeun kasakralanana. (Tingali Roger de Hoveden, Annals, jil. 2, kc. 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.

“Di Skotlandia, saperti di Inggris, panghargaan anu leuwih gede ka poé Minggu dihontal ku ngahijikeun kana éta sapotong tina Sabat baheula. Tapi waktu anu diparéntahkeun supaya dijaga suci téh béda-béda. Hiji dekret ti raja Skotlandia nyatakeun yén ‘poé Saptu ti jam dua welas beurang pantes dianggep suci,’ sarta yén teu saurang ogé, ti waktu éta nepi ka isuk-isuk poé Senén, meunang ngalibetkeun diri dina pagawean dunya.—Morer, kaca 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.

“Tapi sanajan sagala usaha geus dipigawé pikeun ngadegkeun kasucian poé Minggu, para penganut kapapaan sorangan ku cara umum ngaku yén Sabat miboga kawenangan ilahi jeung yén lembaga anu ku éta Sabat digantikeun téh asalna ti manusa. Dina abad ka genep belas hiji konsili kapapaan kalayan écés nyatakeun kieu: ‘Sing sakumna urang Kristen inget yén poé katujuh geus disucikeun ku Allah, sarta geus ditarima jeung dipiara, lain ku urang Yahudi wungkul, tapi ku sakumna batur anu ngaku-ngaku nyembah ka Allah; sanajan urang Kristen geus ngarobah Sabat maranéhna jadi Poé Gusti.’—Ibid., kaca 281, 282. Jalma-jalma anu ngacak-ngacak hukum ilahi téh lain jalma anu teu nyaho kana sipat pagawéan maranéhna. Maranéhna kalawan dihaja keur nempatkeun dirina saluhureun Allah.

“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.

“Hiji gambaran anu matak ngageunjleung ngeunaan kawijakan Roma ka jalma-jalma anu teu satuju jeung dirina kapidangkeun dina panganiayaan anu panjang jeung berdarah ka urang Waldenses, sabagian di antarana anu ngalalakonan poe Sabat. Nu liana sangsara ku cara anu sarupa lantaran kasatiaan maranéhna ka parentah anu kaopat. Sajarah gareja-gareja di Étiopia jeung Abisinia kacida pentingna. Di tengah poekna Jaman Poék, urang Kristen di Afrika Tengah leungit tina paningal sarta kaliwatan ku poho ti dunya, sarta salila sababaraha abad maranéhna ngarasakeun kabébasan dina ngalaksanakeun iman maranéhna. Tapi ahirna Roma nyaho kana ayana maranéhna, sarta kaisar Abisinia geura dipaok sangkan ngaku paus minangka wawakil Kristus. Tuluy aya deui pangaleuleusna séjén.”

“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.

“Hiji parentah dikaluarkeun pikeun ngalarang ngajalankeun poé Sabat kalawan hukuman anu pangbeuratna. (Tingali Michael Geddes, Church History of Ethiopia, kaca 311, 312.) Tapi kakawasaan lalim kapapaan geuwat jadi hiji kuk anu kacida nyiksa, nepi ka urang Abyssinia mutuskeun pikeun miceun éta tina beuheung maranéhna. Sanggeus hiji perjuangan anu pikasieuneun, urang Romawi diusir ti wewengkon kakawasaan maranéhna, sarta iman baheula dipulihkeun deui. Garéja-garéja suka bungah dina kabébasanana, sarta maranéhna henteu kungsi poho kana pangajaran anu geus diajar ku maranéhna ngeunaan panipuan, fanatisme, jeung kakawasaan despotik Roma. Di jero karajaan maranéhna anu nyorangan, maranéhna ngarasa cukup pikeun tetep cicing, henteu dipikawanoh ku sesa dunya Kristén.”

“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.

Gereja-gereja di Afrika nyepeng poe Sabat sakumaha éta dicepeng ku gareja papal saméméh murtadna jadi sampurna. Bari maranéhna ngajaga poe katujuh dina ta’at kana parentah Allah, maranéhna nahan diri tina pagawean dina poe Minggu luyu jeung kabiasaan gareja. Sanggeus meunang kakawasaan nu pangluhurna, Roma geus nincak Sabat Allah pikeun ngamulyakeun sabatna sorangan; tapi gereja-gereja di Afrika, anu kasumputkeun salila ampir sarébu taun, henteu milu kana murtad ieu. Nalika dibawa ka handapeun kakawasaan Roma, maranéhna dipaksa nyingkirkeun anu sajati sarta ngangkat sabat anu palsu; tapi pas maranéhna meunang deui kamerdikaanana, maranéhna balik deui kana ta’at kana parentah kaopat.

“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.

“Catetan-catetan jaman baheula ieu écés nembongkeun mumusuhan Roma ka Sabat anu sajati jeung ka jalma-jalma anu ngabéla éta, kitu deui cara-cara anu ku dirina dipaké pikeun ngamulyakeun lembaga anu dijieunna ku dirina sorangan. Firman Allah ngawulang yén kajadian-kajadian ieu baris kaulang deui nalika umat Katolik Roma jeung Protestan ngahiji pikeun ngangkat poé Minggu.”

“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.

“Nubuat dina Wahyu 13 nétélakeun yén kakawasaan anu dilambangkeun ku sato galak nu boga tanduk siga anak domba bakal nyababkeun ‘bumi jeung sakumna anu cicing di dinya’ nyembah ka kapausan—anu di dinya dilambangkeun ku sato galak ‘sarupa jeung maung tutul.’ Sato galak nu boga dua tanduk éta ogé bakal nyarita ‘ka maranéhna anu cicing di bumi, supaya maranéhna nyieun hiji gambar pikeun sato galak éta;’ jeung salajengna, éta bakal maréntahkeun ka sakumna, ‘boh nu leutik boh nu gedé, nu beunghar jeung nu miskin, nu merdéka jeung nu budak,’ supaya narima tanda sato galak éta. Wahyu 13:11–16. Geus dipintonkeun yén Amérika Sarikat téh kakawasaan anu dilambangkeun ku sato galak nu boga tanduk siga anak domba, sarta yén ieu nubuat bakal kacumponan nalika Amérika Sarikat ngalaksanakeun pangajén poé Minggu ku paksaan, anu ku Roma dipaku minangka pangakuan husus kana kaagungan kakawasaanana. Tapi dina panghormatan ieu ka kapausan, Amérika Sarikat moal nyorangan. Pangaruh Roma di nagara-nagara anu baheula kungsi ngaku kakawasaanana téh masih jauh kénéh ti musna. Jeung nubuat ngaramalkeun mulihna deui kakawasaanana. ‘Kuring ningali salah sahiji huluna saperti tatu nepi ka paéh; sarta tatuna anu matak paéh éta cageur deui: tuluy sakumna dunya ngarasa héran jeung nuturkeun sato galak éta.’ Ayat 3. Panyababna tatu anu matak paéh éta nuduhkeun kana ragragna kapausan dina taun 1798. Sanggeus éta, saur nabi, ‘tatuna anu matak paéh éta cageur deui: tuluy sakumna dunya ngarasa héran jeung nuturkeun sato galak éta.’ Paulus nétélakeun kalayan écés yén ‘jalma dosa’ bakal terus aya nepi ka datangna nu kadua. 2 Tesalonika 2:3–8. Nepi ka pisan tungtung jaman manéhna bakal terus ngalajengkeun karya pangnipuan. Jeung nu nulis Wahyu ogé nyatakeun, bari tetep ngarujuk kana kapausan: ‘Sakumna anu cicing di bumi bakal nyembah ka manéhna, nyaéta anu ngaranna henteu ditulis dina kitab kahirupan.’ Wahyu 13:8. Boh di Dunya Heubeul boh di Dunya Anyar, kapausan bakal narima panghormatan dina pangajén anu dipasihkeun ka lembaga poé Minggu, anu ngan saukur ngadeg kana kawibawaan Garéja 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.

“Ti pertengahan abad kasalapan welas, para murid nubuat di Amérika Sarikat geus nepikeun kasaksian ieu ka sakuliah dunya. Dina kajadian-kajadian anu ayeuna keur lumangsung katempo aya kamajuan anu gancang nuju ka kalaksanakeunana ramalan éta. Di kalangan guru-guru Protestan aya klaim kakawasaan ilahi anu sarua pikeun ngajaga poé Minggu, jeung kakurangan bukti Kitab Suci anu sarua, saperti di kalangan pamingpin kapapaan anu nyieun mujijat-mujijat palsu pikeun ngagantikeun parentah ti Allah. Pernyataan yén hukuman-hukuman Allah ditimpakeun ka manusa ku sabab maranéhna ngalanggar sabat Minggu, bakal diulang deui; malah ayeuna kénéh geus mimiti ditekenkeun. Jeung hiji gerakan pikeun maksa pangreureuhan poé Minggu keur gancang nambahan pangaruhna.”

“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?

“Endah pisan dina kacerdikan jeung kalicikanana Garéja Roma. Anjeunna tiasa maca naon anu baris kajadian. Anjeunna ngantosan waktuna, bari ningali yén garéja-garéja Protestan keur mayar hormat ka dirina ku narima Sabat palsu éta sarta yén maranéhna keur nyiapkeun pikeun maksa éta ku sarana anu sarua pisan anu ku dirina sorangan kungsi dipaké dina mangsa baheula. Jalma-jalma anu nolak cahaya bebeneran antukna bakal neangan pitulung ti ieu kakawasaan anu ngaku dirina teu tiasa salah pikeun ngangkat hiji lembaga anu asalna ti dirina. Bet kumaha gancangna anjeunna bakal datang mantuan kaum Protestan dina padamelan ieu henteu hésé diduga. Saha anu leuwih ngarti tibatan para pamingpin kapapaan kumaha cara nungkulan jalma-jalma anu henteu taat ka garéja?”

“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.

Garéja Katolik Roma, kalayan sakabéh cabang jeung jalarna di sakuliah dunya, ngawangun hiji organisasi anu kacida gedéna dina pangawasan tahta kapausan, sarta dirarancang pikeun ngaladénan kapentingan tahta éta. Jutaan umatna, di unggal nagara di sakuliah jagat, diajarkeun supaya nganggap dirina kabeungkeut ku kasatiaan ka paus. Naon baé kabangsaanana atawa pamaréntahanana, maranéhna kudu nganggap kakawasaan garéja leuwih luhur tibatan sakabéh kakawasaan séjén. Sanajan maranéhna bisa ngucap sumpah anu ngajangjikeun kasatiaan ka nagara, nanging di balik ieu aya ikrar taat ka Roma, anu ngabébaskeun maranéhna tina unggal jangji anu nentang kapentinganana.

“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.

“Sajarah janten kasaksian ngeunaan usaha-usahana anu licik tur terus-terusan pikeun nyelapkeun dirina kana urusan bangsa-bangsa; sarta sanggeus meunang tempat pijakan, pikeun ngamajukeun tujuanana sorangan, sanajan nepi ka ngaruksak para pangéran jeung rahayat. Dina taun 1204, Paus Innocentius III narik ti Peter II, raja Arragon, sumpah anu luar biasa kieu: ‘Kami, Peter, raja urang Arragon, ngaku jeung jangji pikeun salawasna satia jeung taat ka gusti abdi, Paus Innocentius, ka para panerusna anu Katolik, jeung ka Garéja Roma, sarta kalayan satia ngajaga karajaan abdi dina kataatan ka anjeunna, membela iman Katolik, sarta nganiaya kajahatan bid’ah.’—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. Ieu saluyu jeung panegasan ngeunaan kakawasaan pontif Romawi, ‘yén sah pikeun anjeunna nurunkeun kaisar-kaisar tina jabatanna’ jeung ‘yén anjeunna tiasa ngabébaskeun para rahayat tina kasatiaanna ka para panguasa anu teu adil.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

“Jeung sing diinget, ieu téh kasombongan Roma yén manéhna henteu kungsi robah. Prinsip-prinsip Gregorius VII jeung Innocentius III masih kénéh jadi prinsip-prinsip Garéja Katolik Roma. Jeung lamun baé manéhna boga kakawasaanana, manéhna bakal ngalaksanakeun éta kalawan kagiatan anu sarua kuatna ayeuna saperti dina abad-abad nu kaliwat. Kaum Protestan saeutik pisan nyaho naon anu keur dipigawé ku maranéhna nalika maranéhna ngusulkeun pikeun narima pitulung Roma dina pagawéan ngamulyakeun poé Minggu. Bari maranéhna satékah polah ngahontal tujuanana, Roma keur ngarahkeun maksudna pikeun ngadegkeun deui kakawasaanana, pikeun meunangkeun deui kaluhunganana anu geus leungit. Sakali éta prinsip diteguhkeun di Amérika Serikat yén garéja meunang ngagunakeun atawa ngadalikeun kakawasaan nagara; yén palaksanaan-palaksaanaan agama bisa dipaksakeun ku hukum-hukum sipil; pondokna, yén kawenangan garéja jeung nagara kudu ngawasaan hate nurani, mangka kameunangan Roma di nagara ieu geus pasti.”

“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.

“Firman Allah geus maparin panggeuing ngeunaan bahaya anu keur ngadeukeutan; lamun ieu teu dipaliré, dunya Protestan baris nyaho naon sabenerna maksud-maksud Roma téh, ngan nalika geus kasép teuing pikeun luput tina jeratna. Manéhna keur tumuwuh jadi kakawasaan kalayan cicingeun. Doktrin-doktrinana keur ngajalankeun pangaruhna di rohangan- rohangan législatif, di garéja-garéja, jeung dina hate manusa. Manéhna keur ngawangun tumpukan wangunan-wangunanana anu jangkung tur pageuh, dina tempat-tempat panyumputan rusiah anu di dinya panganiayaanana baheula baris diulang deui. Kalawan nyelap jeung teu kaciri, manéhna keur nguatkeun kakuatan-kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna engké datang pikeun neunggeul. Sakabéh anu dipikahayangna téh ngan hiji posisi anu nguntungkeun, jeung ieu ogé geus keur dipasihkeun ka dirina. Moal lila deui urang baris ningali jeung baris ngarasa naon tujuan unsur Romawi téh. Saha waé anu percaya jeung nurut kana firman Allah ku hal éta baris nampa celaan jeung panganiayaan.” The Great Controversy, 563–581.