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.
Mfano wa wanawali kumi unarudiwa hadi kwa kila herufi katika historia ya wale mia arobaini na nne elfu. Habakuki sura ya pili inaweka bayana kiini cha mfano kwa kuyatambua maono yanenayo mwishoni.
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.
Nitasimama katika lindo langu, na kujisimamisha juu ya mnara, nami nitaangalia ili nione atanena nami nini, na nitajibu nini nitakapokemewa. Na Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatadanganya; ijapokawia, yangojee; kwa maana hakika yatakuja, hayatakawia. Tazama, nafsi yake inayojivuna si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:1-4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Mstari wa ishirini na saba wa Danieli kumi na moja pia unabainisha "wakati uliowekwa."
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Na mioyo ya wafalme hawa wawili itakuwa ya kutenda hila, nao watasema uongo wakiwa mezani pamoja; lakini haitafanikiwa; kwa maana mwisho utakuwa wakati uliowekwa. Danieli 11:27.
The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.
"Maono" ambayo yameanzishwa na Roma ni kwa ajili ya "wakati uliowekwa" na wafalme wawili ambao mioyo yao imelenga kutenda uovu na kusema uongo wakiwa mezani pamoja hutambulisha alama ya kinabii inayowasili kabla ya maono "kuzungumza." Kabla ya wakati uliowekwa, wafalme wawili husema "uongo," na maono yanapozungumza wakati uliowekwa, hayasemi uongo. Wakati uliowekwa ni sheria ya Jumapili nchini Marekani, na mkutano mezani unaashiria mwanzo wa kipindi cha kinabii. "Maono" yanatimia katika historia wakati wa sheria ya Jumapili, lakini yanaanzishwa kabla ya sheria ya Jumapili. Hili ni dhahiri kwa kuwa waaminifu wanaambiwa wasubiri maono, na wanaambiwa kuyatangaza. Wasingeweza kuyatangaza kabla ya maono kutimia ikiwa maono hayakuwa bado yameanzishwa.
Jeremiah represents those who “wait” for the vision:
Yeremia anawakilisha wale wanao "subiri" maono:
O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:15–21.
Ee Bwana, wewe wajua; nikumbuke, unitembelee, unilipizie kisasi juu ya watesi wangu; usinitwalie katika uvumilivu wako; ujue ya kuwa kwa ajili yako nimechukua lawama. Nilipozipata maneno yako, nikayala; na neno lako likawa kwangu furaha na shangilio la moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Sikuketi katika baraza la wadhihaki, wala sikushangilia; niliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliponyeki, likikataa kuponywa? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yasiyotegemeka? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakukurudisha, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani katika kilicho duni, utakuwa kama kinywa changu; na wao na wakugeukie; bali wewe usiwaigeukie wao. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba uliozungushiwa boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe ili kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa katika mkono wa waovu, nami nitakukomboa katika mkono wa wenye kutisha. 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.
Sheria ya Jumapili nchini Marekani ndiko ambako ishara ya “kukumbuka” inatiwa alama. Ndipo ambapo Sabato inayopaswa kukumbukwa daima inakuwa kipimo cha mwisho. Ndipo ambapo kahaba wa Tiro, ambaye amesahauliwa, anakumbukwa. Ndipo ambapo Mungu anakumbuka dhambi za Babeli na kumpa hukumu maradufu.
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.”
Alama ya njia inayohusiana na "kunena" ni sheria ya Jumapili nchini Marekani, kwa kuwa huko mnyama wa nchi "hunena" kama joka. Katika alama hiyo hiyo ya njia punda katika mstari wa unabii wa Balaamu "hunena." Yohana Mbatizaji anapozaliwa, baba yake, Zakaria, ambaye alikuwa amezuiliwa na Mungu kunena, "hunena."
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.
Ikawa, siku ya nane walikuja kumtahiri mtoto; wakamwita Zakaria, kwa jina la baba yake. Mamaye akajibu akasema, Sivyo; bali ataitwa Yohana. Wakamwambia, Hakuna mtu katika jamaa zako aitwaye kwa jina hilo. Wakampa ishara babaye, jinsi alivyopenda aitwe. Akaomba kibao cha kuandikia, akaandika, akisema, Jina lake ni Yohana. Wote wakastaajabu. Mara kinywa chake kikafunguka, na ulimi wake ukaachiwa, akanena, akimsifu Mungu. Luka 1:59-64.
At the Sunday law in the USA the deadly wound of the papacy is healed, and she becomes the eighth kingdom that is of the seven, when the USA, whose president Donald Trump is the eighth president that is of the seven. At the same point in time the one hundred and forty-four thousand are lifted up as an ensign. The one hundred and forty-four thousand are the eighth church that is of the seven. At the Sunday law the number eight is marked, and it was on the eighth day that John was circumcised and Zacharias spoke. Zacharias means God has “remembered.” The Sunday law is the counterfeit of the true Sabbath that was to be “remembered.” At the Sunday law the whore of Tyre is “remembered.” It is at the Sunday law that God “remembers” the sins of Babylon and doubles her judgment.
Katika sheria ya Jumapili nchini Marekani jeraha la mauti la upapa linapona, na unakuwa ufalme wa nane ulio wa wale saba, wakati ambapo Marekani, ambayo rais wake Donald Trump ni rais wa nane aliye wa wale saba. Wakati huohuo wale mia na arobaini na nne elfu huinuliwa kama bendera. Wale mia na arobaini na nne elfu ni kanisa la nane lililo la wale saba. Katika sheria ya Jumapili nambari nane inatiwa alama, na ilikuwa siku ya nane ndipo Yohana alitahiriwa na Zakaria akanena. Zakaria maana yake ni kwamba Mungu “amekumbuka.” Sheria ya Jumapili ni bandia ya Sabato ya kweli iliyokuwa ya “kukumbukwa.” Katika sheria ya Jumapili kahaba wa Tiro “anakumbukwa.” Ni katika sheria ya Jumapili ndipo Mungu “anakumbuka” dhambi za Babeli na kuifanya hukumu yake iwe maradufu.
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.”
Yeremia anawakilisha wale waliopatwa na kuvunjika kwa matumaini kwa mara ya kwanza na ambao wanasubiri maono yanayokawia. Anawakilisha waaminifu wanaokuwa kinywa cha Mungu kwa wakati uliowekwa ambapo maono hunena wala hayadanganyi. Maono yanayonena kwa wakati uliowekwa yanatanguliwa na wafalme wawili wakiambiana uongo wakiwa kwenye meza moja. Tukio hilo linatangulia sheria ya Jumapili na hivyo hutokea katika historia ya Panium kama ilivyoelezwa katika aya kumi na tatu hadi kumi na tano, ambalo ndilo kipindi kilekile ambapo "waporaji wa watu" wanathibitisha "maono."
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.
Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 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.
“Wezi” ni Roma, na Roma katika siku za mwisho ni Ukatoliki. Papa anathibitisha maono, na anafanya hivyo katika kipindi cha kabla tu ya sheria ya Jumapili. Anafanya hivyo kwa kuingilia kati katika vita vya Panium ambako Trump anamshinda Putin. Vita hivyo vilitokea mwaka 200 KK, mwaka huohuo ambao Roma ya kipagani iliingia katika historia ya kinabii. Pompey Mkuu aliteka Yerusalemu mwaka 63 KK. Tukio hili lilitokea wakati wa kampeni yake kule Mashariki, alipoingilia kati vita vya wenyewe kwa wenyewe kati ya ndugu wa Hasmonea, Hyrcanus wa Pili na Aristobulus wa Pili. Pompey alimuunga mkono Hyrcanus wa Pili, akaizingira Yerusalemu, na hatimaye akaiteka mji huo baada ya kuuzingira kwa miezi mitatu. Hili liliashiria mwisho wa uhuru wa Yudea na mwanzo wa udhibiti wa Kirumi juu ya eneo hilo, ambalo baadaye lingekuwa jimbo chini ya utawala wa Kirumi.
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.
Kabla ya sheria ya Jumapili, Papa anaingilia kati historia inayohusishwa na vita vya Panium. Anapoingia katika historia ya kinabii, kuonekana kwake kunathibitisha maono; maono ambayo bado “yatanena” katika “wakati uliowekwa” wa sheria ya Jumapili nchini Marekani. “Maono” yaliyokawia ni utabiri uliokosa kutimia ambao uliashiria mwanzo wa kipindi cha kukawia katika mfano wa wanawali kumi. Pia uliashiria kuwasili kwa malaika wa pili kati ya malaika watatu wa Ufunuo kumi na nne. Utabiri uliokosa kutimia uliouleta kipindi cha kusubiri, na himizo la “kusubiri” kutimia kwake, ijapokuwa ulikawia.
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.
Katika historia ya harakati ya Millerite, kipindi cha kusubiri kilimalizika katika mkutano wa kambi ya Exeter kuanzia Agosti 12 hadi 17, 1844. Kukatishwa tamaa kulikosababishwa na unabii ulioshindikana kukaingiza kipindi cha kusubiri kilichokusudiwa kukamilisha tabia katika makundi mawili ya wanawali, kisha kukafuatia ufafanuzi wa unabii ulioshindwa hapo awali. Ufafanuzi huko Exeter unabainisha maelezo yanayohusiana na maono hayo yatakapotekelezwa. Sifa zilezile zinaweza kuonekana katika Mathayo sura ya kumi na sita, wakati Kristo alipowapeleka wanafunzi wake Kaisarea Filipi. Kuanzia hapo na kuendelea Kristo aliwafundisha moja kwa moja wanafunzi wake kile kitakachotokea msalabani.
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.
Tangu wakati huo Yesu alianza kuwaonyesha wanafunzi wake kwamba hana budi kwenda Yerusalemu, na kupata mateso mengi kwa mikono ya wazee, makuhani wakuu na waandishi, na kuuawa, na siku ya tatu afufuliwe. Mathayo 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.
Inapaswa kuzingatiwa kwamba aya iliyotajwa hivi punde iko kati ya Yesu kubainisha kwamba Petro alikuwa ameongozwa na Roho Mtakatifu katika kumtambua Yesu kuwa Kristo, Mwana wa Mungu aliye hai. Kisha, Kristo alipoanza kuwafundisha kuhusu msalaba ujao, Petro alipinga ujumbe huo na Kristo akamwita Petro Shetani. Ujumbe unaofunuliwa wakati maono yanapothibitishwa unazalisha makundi mawili ya waabudu, yote yakimwakilishwa na Petro.
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.
Kaesarea Filipi ni Panium, na vyote viwili vinaongoza hadi wakati uliowekwa wa msalaba katika mstari wa Kristo, Oktoba 22, 1844 katika historia ya Millerite, na sheria ya Jumapili leo. Panium, Kaesarea Filipi na mkutano wa kambi wa Exeter ni alama ile ile ya kinabii. Ni katika alama hii ambapo maono yanathibitishwa kwa kuingizwa kwa Papa katika simulizi. Kuthibitishwa kwa maono hutangulia wakati uliowekwa, kwa kuwa Kaesarea Filipi ilitangulia msalaba, mkutano wa kambi wa Exeter ulitangulia Oktoba 22, 1844, na Panium mnamo 200 KK ilitangulia Pompey kuteka Yerusalemu mnamo 63 KK. Wakati fulani kabla ya sheria ya Jumapili nchini Marekani, Papa, ambaye ni kahaba wa Tiro, ataingia waziwazi katika historia ya kinabii. Atakapofanya hivyo, maono yatathibitishwa.
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.
Maono yanathibitishwa katika vita vya niaba vya tatu vya sura ya kumi na moja. Vita vya niaba vya kwanza vinaonyesha vita vya niaba vya mwisho, hivyo vita vya niaba vya mwisho vitakuwa na sifa zilezile za kinabii kama vile vya kwanza. Mfalme wa kusini, anayewakilishwa kwa jina la Vladimir, linalomaanisha mtawala wa jamii, anafagiliwa mbali kupitia muungano kati ya Papa na Rais wa Marekani. Papa wa mwisho atakuwa wa nane aliye wa wale saba, katika utimilifu wa Ufunuo kumi na saba, na rais wa mwisho atakuwa wa nane aliye wa wale saba, na vivyo hivyo bendera ya wale mia na arobaini na nne elfu itakuwa ya nane iliyo ya wale saba.
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.
Mahusiano kati ya Papa na rais hapo mwanzo yalikuwa "muungano wa siri," na muungano wa rais wa nane na wa mwisho na Papa pia utakuwa "wa siri," kwa maana katika kipindi hiki kahaba wa Tiro "amesahauliwa" kwa kinabii. Muungano kati ya Reagan na Papa John Paul II ulikuwa wa siri, lakini wakati huohuo Papa akawa uso unaotambulika zaidi duniani. Kinacho "sahauliwa" kuhusu kahaba wa Tiro anayezini na wafalme wote wa dunia ni sifa mahususi ya Upapa, inayojumuisha dhambi zake zote katika kategoria moja ya uasi. Sifa hiyo ni dai la Kanisa Katoliki la "kutokukosea." Ukweli huu ni muhimu sana kutambua kiasi kwamba sasa nitahitimisha makala hii kwa sura kutoka kwa Dada White. Tutaendelea na hoja hizi katika makala inayofuata, lakini unaposoma sura ifuatayo kutoka The Great Controversy, kumbuka kwamba karibu wote katika baraza la mawaziri la Trump ni Wakatoliki wa Roma, wakiwa na mchanganyiko wa Upentekoste na ushawishi uliopo kila wakati kutoka kwa Franklin Graham ambaye hivi karibuni aliitisha maombi ya hadharani kwa ajili ya Mpinga Kristo wa unabii wa Biblia.
“Liberty of Conscience Threatened
Uhuru wa dhamiri uko hatarini
“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!
Ukatoliki wa Kirumi sasa unaonwa na Waprotestanti kwa upendeleo mkubwa zaidi kuliko katika miaka ya zamani. Katika nchi ambako Ukatoliki hauna ukuu, na wafuasi wa Papa wanachukua mkondo wa upatanishi ili kupata ushawishi, kuna kutojali kunakoongezeka kuhusu mafundisho yanayotenganisha makanisa ya Matengenezo na hierarkia ya kipapa; maoni yanazidi kushika kasi kwamba, hata hivyo, hatutofautiani sana katika mambo ya msingi kama ilivyodhaniwa, na kwamba maridhiano madogo kwa upande wetu yatatuletea uelewano bora na Roma. Kulikuwa na wakati ambapo Waprotestanti walithamini sana uhuru wa dhamiri uliopatikana kwa gharama kubwa. Walifundisha watoto wao kuchukia upapa na walishikilia kwamba kutafuta maelewano na Roma kungekuwa kutoaminifu kwa Mungu. Lakini mitazamo inayotolewa sasa imekuwa tofauti sana!
“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.
Watetezi wa upapa wanatangaza kwamba kanisa limechafuliwa jina, na ulimwengu wa Kiprotestanti unaelekea kukubali kauli hiyo. Wengi wanasisitiza kwamba si haki kuhukumu kanisa la leo kwa misingi ya machukizo na upuuzi ulioutambulisha utawala wake katika karne za ujinga na giza. Wanauhalalisha ukatili wake wa kutisha kama matokeo ya ushenzi wa nyakati hizo na kudai kwamba ushawishi wa ustaarabu wa kisasa umebadili msimamo wake.
“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?
Je, watu hawa wamesahau madai ya kutokukosea yaliyodaiwa kwa miaka mia nane na mamlaka hii yenye kiburi? Kinyume kabisa na kuachwa, dai hili lilithibitishwa katika karne ya kumi na tisa kwa uthabiti mkubwa kuliko wakati wowote uliopita. Kwa kuwa Roma inasisitiza kwamba 'kanisa halijawahi kukosea; wala, kwa mujibu wa Maandiko, halitakosea kamwe' (John L. von Mosheim, Institutes of Ecclesiastical History, kitabu cha 3, karne ya II, sehemu ya 2, sura ya 2, kifungu cha 9, tanbihi ya 17), inawezaje kuachana na kanuni zilizoongoza mwenendo wake katika enzi zilizopita?
“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.
Kanisa la kipapa kamwe halitaacha kudai kuwa halikosei. Kwa mtazamo wake, yote yaliyofanywa katika kuwatesa wale wanaokataa madogma yake ni sahihi; na je, si matendo yale yale yangerudiwa endapo fursa ingetokea? Vizuizi vinavyowekwa sasa na serikali za kidunia viondolewe, na Roma irejeshwe katika nguvu zake za zamani, na kwa haraka kungeibuka upya udhalimu na mateso yake.
“A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy: ‘There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our government with those of the Catholic Church.’
Mwandishi maarufu anasema hivi kuhusu mtazamo wa ngazi ya uongozi wa kipapa juu ya uhuru wa dhamiri, na kuhusu hatari ambazo hasa zinatishia Marekani kutokana na mafanikio ya sera yake: 'Kuna wengi walio na mwelekeo wa kuhusisha hofu yoyote ya Ukatoliki wa Kirumi nchini Marekani na ubaguzi au utoto. Watu hao hawaoni chochote katika tabia na mtazamo wa Ukatoliki wa Kirumi kinachopingana na taasisi zetu huru, wala hawaoni lolote la kutisha katika ukuaji wake. Basi, kwanza tulinganishe baadhi ya kanuni za msingi za serikali yetu na zile za Kanisa Katoliki.'
“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.’
Katiba ya Marekani inadhamini uhuru wa dhamiri. Hakuna kilicho cha thamani zaidi wala cha msingi zaidi. Papa Pius wa Tisa, katika Barua yake ya Ensiklika ya tarehe 15 Agosti, 1854, alisema: 'Mafundisho ya kipuuzi na yenye makosa au porojo katika kutetea uhuru wa dhamiri ni kosa lenye madhara makubwa kama tauni—tauni ambayo, kuliko zote nyingine, ndiyo ya kuogopwa zaidi katika dola.' Papa huyo huyo, katika Barua yake ya Ensiklika ya tarehe 8 Desemba, 1864, aliwalaani 'wale wanaosisitiza uhuru wa dhamiri na wa ibada ya kidini,' pia 'wote wanaoshikilia kwamba kanisa halipaswi kutumia nguvu.'
“‘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.’…
'Msimamo maalum wa Roma nchini Marekani haimaanishi mabadiliko ya moyo. Huvumilia pale anapokuwa hana nguvu. Anasema Askofu O'Connor: 'Uhuru wa dini huvumiliwa tu hadi kinyume chake kiweze kutekelezwa bila hatari kwa ulimwengu wa Kikatoliki.'... Askofu Mkuu wa St. Louis aliwahi kusema: 'Uzushi na kutokuamini ni makosa ya jinai; na katika nchi za Kikristo, kama vile Italia na Hispania, kwa mfano, ambako watu wote ni Wakatoliki, na ambako dini ya Kikatoliki ni sehemu muhimu ya sheria ya nchi, vinaadhibiwa kama makosa mengine ya jinai.'...
“‘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.
"'Kila kadinali, askofu mkuu, na askofu katika Kanisa Katoliki hutoa kiapo cha utii kwa Papa, ambacho kina maneno yafuatayo: 'Wazushi, watu wa mgawanyiko, na waasi dhidi ya bwana wetu tuliyemtaja (Papa), au warithi wake waliotajwa, nitawatesa na kuwapinga kwa uwezo wangu wote.'-Josiah Strong, Our Country, sura ya 5, aya 2-4."
“It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not discern the truth. They have never seen the contrast between a living heart service and a round of mere forms and ceremonies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.
Ni kweli kwamba kuna Wakristo wa kweli katika ushirika wa Kanisa Katoliki la Roma. Maelfu katika kanisa hilo wanamtumikia Mungu kulingana na nuru iliyo bora waliyo nayo. Hawaruhusiwi kupata Neno Lake, na kwa hiyo hawatambui ukweli. Hawajawahi kuona tofauti kati ya ibada ya moyo iliyo hai na mzunguko wa taratibu na sherehe za juujuu tu. Mungu huwaangalia kwa huruma yenye upole roho hizi, ambazo zimelelewa katika imani iliyo ya kudanganya na isiyoridhisha. Atasababisha miale ya nuru kupenya giza nene linalowazunguka. Atawafunulia ukweli kama ulivyo katika Yesu, na wengi bado watachukua nafasi yao pamoja na watu Wake.
“But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protestant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England and the frequent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure principles of the gospel.
Lakini Ukatoliki wa Kirumi kama mfumo haupatani na injili ya Kristo sasa kama ambavyo haukupatana katika kipindi chochote cha awali katika historia yake. Makanisa ya Kiprotestanti yako katika giza kuu, la sivyo yangalitambua dalili za nyakati. Kanisa la Kirumi lina mipango na mbinu za utendaji za kufikia mbali. Linatumia kila njia kupanua ushawishi wake na kuongeza mamlaka yake, likijiandaa kwa pambano kali na la nia thabiti la kurejesha udhibiti wa dunia, kurudisha mateso, na kufuta yote ambayo Uprotestanti umefanya. Ukatoliki unazidi kupiga hatua pande zote. Tazama idadi inayoongezeka ya makanisa na makapela yake katika nchi za Kiprotestanti. Tazama umaarufu wa vyuo na seminari zake huko Amerika, vinavyohudhuriwa kwa wingi na Waprotestanti. Tazama ukuaji wa taratibu za kiibada nchini Uingereza na uhamaji wa mara kwa mara kujiunga na safu za Wakatoliki. Mambo haya yanapaswa kuamsha wasiwasi wa wote wanaothamini kanuni safi za injili.
“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.
Waprotestanti wameuchezea na kuuunga mkono Ukatoliki wa kipapa; wamefanya maelewano na kulegeza misimamo kwa njia ambazo hata wafuasi wa upapa wenyewe wanashangaa kuziona na wanashindwa kuzielewa. Watu wanafumba macho yao kwa asili halisi ya Ukatoliki wa Kirumi na hatari zinazohofiwa kutokana na ukuu wake. Watu wanapaswa kuhamasishwa ili kupinga mapenyezo ya adui huyu hatari kuliko wote kwa uhuru wa kiraia na wa kidini.
“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.
Waprotestanti wengi hudhani kwamba dini ya Kikatoliki haivutii na kwamba ibada yake ni mzunguko wa sherehe usio na msisimko wala maana. Hapa wanakosea. Ijapokuwa Ukatoliki wa Kirumi umejengwa juu ya udanganyifu, si udanganyifu wa ovyo na wa kijinga. Huduma ya kidini ya Kanisa la Kirumi ni sherehe yenye kuvutia sana. Maonesho yake ya fahari na taratibu zake za taadhima huyateka hisia za watu na kunyamazisha sauti ya hoja na ya dhamiri. Jicho hufurahishwa. Makanisa ya kifahari, maandamano ya kutia heshima, madhabahu za dhahabu, mahekalu madogo yaliyopambwa kwa vito, michoro teule, na sanamu zilizochongwa kwa ustadi wa hali ya juu huzigusa hisia za kupenda uzuri. Sikio nalo hutekwa. Muziki wake hauna mfano. Noti tajiri za organi yenye sauti ya kina, zikichangamana na melodi ya sauti nyingi zinapovuma kupitia kuba ndefu na kumbi zenye nguzo za makanisa makuu yake ya kifahari, haziwezi kukosa kuiacha akili ikiwa na mshangao na kicho.
“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.
Hii adhama ya nje, fahari na sherehe, ambazo hudhihaki tu shauku za nafsi iliyougua maradhi ya dhambi, ni ushahidi wa ufisadi wa ndani. Dini ya Kristo haihitaji vivutio vya namna hiyo ili kuipendekeza. Katika nuru ing’aayo kutoka msalabani, Ukristo wa kweli huonekana safi na wa kupendeza kiasi kwamba mapambo yoyote ya nje hayawezi kuongeza thamani yake ya kweli. Ni uzuri wa utakatifu, roho ya unyenyekevu na utulivu, iliyo na thamani mbele za Mungu.
“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.
Mng'aro wa mtindo si lazima uwe kiashiria cha mawazo safi na ya juu. Mawazo ya juu ya kisanaa, ukamilifu maridadi wa ladha, mara nyingi hupatikana katika akili za kidunia na zenye tamaa za mwili. Mara nyingi hutumiwa na Shetani kuwaongoza watu kusahau mahitaji ya roho, kupoteza maono ya wakati ujao, ya maisha ya milele, kugeuka na kumwacha Msaidizi wao asiye na kikomo, na kuishi kwa ajili ya dunia hii pekee.
“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.
Dini ya mambo ya nje inavutia moyo usiofanywa upya. Mbwembwe na sherehe za ibada ya Kikatoliki zina nguvu ya kuvutia na ya kuwazuzua, ambayo kwa njia yake wengi hudanganywa; nao huja kuliangalia Kanisa la Roma kama lango lenyewe la mbinguni. Hakuna ila wale ambao wameweka miguu yao imara juu ya msingi wa kweli, na ambao mioyo yao imefanywa upya na Roho wa Mungu, wanaoweza kuhimili ushawishi wake. Maelfu ambao hawana ufahamu wa kibinafsi wa Kristo wataongozwa kukubali mfano wa utauwa bila nguvu yake. Dini ya namna hiyo ndicho hasa kinachotamaniwa na wengi.
“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.
Dai la kanisa la kuwa na haki ya kusamehe humfanya mfuasi wa Kanisa la Roma ajihisi yuko huru kutenda dhambi; na taratibu ya kukiri dhambi, ambayo bila yake msamaha wake hautolewi, nayo pia hutia ruhusa kwa uovu. Yeye apigaye magoti mbele ya mwanadamu aliyeanguka, na kufunua katika ungamo mawazo ya siri na dhana za moyoni mwake, anadhalilisha utu wake na kushusha hadhi kila silika adhimu ya roho yake. Katika kufumbua dhambi za maisha yake kwa kuhani—mwanadamu akoseaye, mwenye dhambi, na mara nyingi aliyepotoshwa kwa mvinyo na ufuska—kiwango chake cha tabia hushushwa, naye hunajisiwa kwa sababu hiyo. Wazo lake kumhusu Mungu hushushwa hadi kufanana na ubinadamu uliyoanguka, maana kuhani husimama kama mwakilishi wa Mungu. Ungamo hili la kudhalilisha la mtu kwa mtu ndilo chemchemi ya siri ambayo kwayo yamebubujika maovu mengi yanayonajisi dunia na kuiandaa kwa maangamizi ya mwisho. Hata hivyo, kwa yule apendaye kujiendekeza, yafurahisha zaidi kukiri kwa mwanadamu mwenzake kuliko kuifungua nafsi kwa Mungu. Ni la kupendeza zaidi kwa asili ya kibinadamu kufanya toba ya adhabu kuliko kuacha dhambi; ni rahisi zaidi kuutesa mwili kwa magunia na majani yanayochoma na minyororo ya kuumiza kuliko kusulibisha tamaa za mwili. Mzito ni nira ambayo moyo wa kimwili uko radhi kuibeba badala ya kuinama chini ya nira ya Kristo.
“There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ’s first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ’s sufferings, while in their lives they deny Him whom it represents.
Kuna kufanana kwa ajabu kati ya Kanisa la Roma na Kanisa la Kiyahudi wakati wa ujio wa kwanza wa Kristo. Ingawa Wayahudi kwa siri walikanyaga kila kanuni ya sheria ya Mungu, kwa nje walikuwa wakali katika kushika maagizo yake, wakiibebesha masharti magumu na mapokeo yaliyofanya utii kuwa wa uchungu na mzigo mzito. Kama vile Wayahudi walivyodai kuheshimu sheria, vivyo hivyo Wakatoliki wa Roma wanadai kuheshimu msalaba. Wanalitukuza ishara ya mateso ya Kristo, ilhali katika maisha yao wanamkana Yule anayewakilishwa nayo.
“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.
Wafuasi wa Papa huweka misalaba juu ya makanisa yao, juu ya madhabahu yao, na juu ya mavazi yao. Kila mahali inaonekana nembo ya msalaba. Kila mahali msalaba unaheshimiwa na kutukuzwa kwa nje. Lakini mafundisho ya Kristo yamezikwa chini ya mlundikano wa mapokeo yasiyo na maana, tafsiri potofu, na masharti magumu na ya ukali. Maneno ya Mwokozi kuhusu Wayahudi wenye ubaguzi wa kidini yanatumika kwa nguvu hata zaidi kwa viongozi wa Kanisa Katoliki la Roma: 'Wanafunga mizigo mizito na ya kuchosha, na kuiweka juu ya mabega ya watu; lakini wao wenyewe hawataki kuigusa kwa kidole chao hata kimoja.' Mathayo 23:4. Nafsi zenye dhamiri huwekwa katika hofu ya daima zikiogopa hasira ya Mungu aliyechukizwa, ilhali wengi wa wakuu wa kanisa wanaishi katika anasa na starehe za mwili.
“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.
Kuabudu picha na masalia, kuwaomba watakatifu, na kumtukuza papa ni hila za Shetani za kuondoa mawazo ya watu kutoka kwa Mungu na kutoka kwa Mwana Wake. Ili kukamilisha maangamizi yao, anajitahidi kugeuza mawazo yao kutoka Kwake, ambaye peke yake wanaweza kupata wokovu. Atawaelekeza kwa kitu chochote kinachoweza kuchukua nafasi ya Yule ambaye amesema: 'Njoni kwangu, ninyi nyote msumbukao na wenye kulemewa na mizigo, nami nitawapumzisha.' Matthew 11:28.
“It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law and gives men license to sin. At the same time he causes them to cherish false conceptions of God so that they regard Him with fear and hate rather than with love. The cruelty inherent in his own character is attributed to the Creator; it is embodied in systems of religion and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.
Ni jitihada ya kudumu ya Shetani kupotosha tabia ya Mungu, asili ya dhambi, na masuala halisi yaliyo hatarini katika pambano kuu. Ulaghai wake hupunguza wajibu wa sheria ya Kimungu na kuwapa wanadamu ruhusa ya kutenda dhambi. Wakati huohuo huwafanya waenzi mawazo potofu kumhusu Mungu, hata wamwone kwa hofu na chuki badala ya upendo. Ukatili uliomo katika tabia yake mwenyewe unanasibishwa kwa Muumba; unaingizwa katika mifumo ya dini na kuonyeshwa katika njia za ibada. Hivyo akili za wanadamu hupofushwa, na Shetani huwafanya kuwa mawakala wake wa kupiga vita dhidi ya Mungu. Kwa mawazo yaliyopotoshwa kuhusu sifa za Kimungu, mataifa ya kipagani yaliongozwa kuamini kwamba dhabihu za wanadamu ni za lazima ili kupata kibali cha Uungu; na ukatili wa kutisha umetendwa chini ya aina mbalimbali za ibada ya sanamu.
“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.
Kanisa Katoliki la Roma, likiunganisha aina za upagani na Ukristo, na, kama upagani, kupotosha tabia ya Mungu, limegeukia matendo yasiyopungua kwa ukatili wala kwa kuchukiza. Katika siku za ukuu wa Roma kulikuwa na vifaa vya mateso vya kulazimisha watu wakubaliane na mafundisho yake. Kulikuwa na kuchomwa motoni kwenye mti kwa wale ambao hawangekubali madai yake. Kulikuwa na mauaji ya halaiki kwa kiwango ambacho hakitawahi kujulikana hadi kitakapofunuliwa wakati wa hukumu. Viongozi wakuu wa kanisa walijifunza, chini ya Shetani, bwana wao, kubuni mbinu za kusababisha mateso makubwa iwezekanavyo bila kumaliza maisha ya mwathiriwa. Katika visa vingi mchakato huo wa kishetani ulirudiwa hadi upeo wa uvumilivu wa kibinadamu, hadi nguvu za kibinadamu zilipoishiwa, na yule aliyeteseka akakipokea kifo kama ukombozi mtamu.
“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.
Hivyo ndivyo ilivyokuwa hatima ya wapinzani wa Roma. Kwa wafuasi wake, aliweka nidhamu ya mijeledi, ya njaa ya kufisha, ya mateso ya mwili katika kila namna inayoweza kufikiriwa, yenye kuumiza moyo. Ili kupata kibali cha Mbinguni, wenye toba walikiuka sheria za Mungu kwa kukiuka sheria za asili. Walifundishwa kuvunja mafungamano ambayo Yeye ameyaumba ili kubariki na kufurahisha maisha ya muda ya mwanadamu duniani. Makaburi ya kanisa yana mamilioni ya wahanga ambao walitumia maisha yao katika jitihada za bure za kuzishinda mielekeo yao ya asili, kukandamiza, kana kwamba ni jambo linalomkera Mungu, kila wazo na hisia ya huruma kwa wanadamu wenzao.
“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.
Ikiwa tunataka kuelewa ukatili wa makusudi wa Shetani, uliojitokeza kwa mamia ya miaka, si miongoni mwa wale ambao hawajawahi kusikia habari za Mungu, bali katika moyo wenyewe na kote katika ulimwengu wa Ukristo, inatutosha tu kuangalia historia ya Urumi. Kupitia mfumo huu mkubwa mno wa udanganyifu, mkuu wa uovu hutimiza kusudi lake la kuleta fedheha kwa Mungu na mateso kwa mwanadamu. Na tunapoona jinsi anavyofanikiwa kujigeuza na kutekeleza kazi yake kupitia viongozi wa kanisa, tunaweza kuelewa vyema zaidi kwa nini anao uadui mkuu dhidi ya Biblia. Ikiwa Kitabu hicho kitasomwa, rehema na upendo wa Mungu vitafunuliwa; itaonekana kwamba Yeye haweki juu ya wanadamu hata mojawapo ya mizigo hii mizito. Anachotaka tu ni moyo uliovunjika na wenye toba, roho ya unyenyekevu na utiifu.
“Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: ‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’ Jesus looked with pity upon His disciple, and rebuked his harsh spirit, saying: ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:54, 56. How different from the spirit manifested by Christ is that of His professed vicar.
Kristo hatoi mfano katika maisha yake wa wanaume na wanawake kujifungia katika monasteri ili kustahili mbinguni. Hajawahi kufundisha kwamba upendo na huruma lazima vizuiliwe. Moyo wa Mwokozi ulifurika upendo. Kadiri mwanadamu anavyokaribia ukamilifu wa maadili, ndivyo hisia zake zinavyokuwa makini zaidi, utambuzi wake wa dhambi unavyokuwa makini zaidi, na huruma yake kwa wenye taabu inavyokuwa ya kina zaidi. Papa anadai kuwa mwakilishi wa Kristo; lakini tabia yake inalinganishwaje na ile ya Mwokozi wetu? Je, Kristo aliwahi kujulikana kuwatia watu gerezani au kwenye kifaa cha mateso kwa sababu hawakumpa heshima kama Mfalme wa mbinguni? Je, sauti yake ilisikika ikiwahukumu kifo wale ambao hawakumkubali? Alipodharauliwa na watu wa kijiji cha Wasamaria, mtume Yohana alijawa na ghadhabu, akauliza: ‘Bwana, wataka tuamuru moto ushuke kutoka mbinguni, uwaangamize, kama vile Eliya alivyofanya?’ Yesu alimwangalia mwanafunzi wake kwa huruma, akaukemea roho yake kali, akisema: ‘Mwana wa Adamu hakuja kuangamiza maisha ya watu, bali kuyaokoa.’ Luka 9:54, 56. Ni tofauti kiasi gani roho ya yule anayedai kuwa mwakilishi wa Kristo na roho iliyodhihirishwa na Kristo.
“The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.
Kanisa la Roma sasa linawasilisha mwonekano mzuri mbele ya ulimwengu, likifunika rekodi yake ya ukatili wa kutisha kwa maelezo ya kujitetea. Limejivika mavazi yanayofanana na ya Kristo; lakini halijabadilika. Kila kanuni ya upapa iliyokuwapo katika enzi za kale bado ipo leo. Mafundisho yaliyobuniwa katika enzi za giza bado yanashikiliwa. Mtu yeyote asijidanganye. Upapa ambao Waprotestanti sasa wako tayari sana kuuheshimu ni uleule uliotawala ulimwengu katika siku za Matengenezo ya Kiprotestanti, wakati watu wa Mungu walisimama, kwa kuhatarisha maisha yao, kuufichua uovu wake. Bado una kiburi kilekile na majivuno ya kujipa mamlaka yaliyotawala juu ya wafalme na wakuu, na kudai haki za kipekee za Mungu. Roho yake siyo pungufu kwa ukatili na uonevu wa kiimla sasa kuliko ilivyokuwa wakati upapa huo ulipozima uhuru wa binadamu na kuwaua watakatifu wa Aliye Juu Sana.
“The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?
Upapa ni hasa kile ambacho unabii ulitangaza kwamba angekuwa: uasi wa imani wa nyakati za mwisho. 2 Wathesalonike 2:3, 4. Ni sehemu ya sera zake kujivika tabia itakayotekeleza kwa ufanisi zaidi makusudi yake; lakini chini ya mwonekano wake unaobadilika kama kinyonga, huficha sumu isiyobadilika ya nyoka. Anatangaza hivi: ‘Uaminifu haupaswi kudumishwa kwa wazushi, wala kwa watu wanaoshukiwa kwa uzushi’ (Lenfant, juzuu ya 1, ukurasa 516). Je, mamlaka hii, ambayo rekodi yake ya miaka elfu moja imeandikwa kwa damu ya watakatifu, sasa itatambuliwa kuwa sehemu ya kanisa la Kristo?
“It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.
Si bila sababu kwamba katika nchi za Kiprotestanti kumekuwa na madai kwamba tofauti kati ya Ukatoliki na Uprotestanti si kubwa kama ilivyokuwa zamani. Kumekuwa na mabadiliko; lakini mabadiliko hayo si katika upapa. Kwa kweli, Ukatoliki unafanana na sehemu kubwa ya Uprotestanti wa sasa, kwa kuwa Uprotestanti umedorora sana tangu siku za Wanamageuzi wa Kiprotestanti.
“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.
Kwa kuwa makanisa ya Kiprotestanti yamekuwa yakitafuta kibali cha dunia, upendo wa uongo umewapofusha macho. Wanaona kuwa ni sahihi kuona mema katika kila uovu, na matokeo yasiyoweza kuepukika ni kwamba hatimaye wataona uovu katika kila kilicho chema. Badala ya kusimama kuitetea ile imani iliyokabidhiwa mara moja kwa watakatifu, sasa, kana kwamba, wanaomba msamaha kwa Roma kwa maoni yao yasiyo na upendo juu yake, wakiomba radhi kwa ubaguzi wao.
“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.
Kundi kubwa, hata miongoni mwa wale wanaoutazama Upapa bila kibali, hawaoni hatari kubwa itokanayo na nguvu na ushawishi wake. Wengi hudai kwamba giza la kiakili na la kimaadili lililotawala katika Enzi za Kati liliwezesha kuenea kwa mafundisho yake, ushirikina, na ukandamizaji, na kwamba uelewa mkubwa zaidi wa nyakati za kisasa, uenezaji wa maarifa kwa ujumla, na kuongezeka kwa uvumilivu katika masuala ya dini kunazuia kufufuka kwa kutovumiliana na udhalimu. Wazo lenyewe kwamba hali kama hiyo itakuwepo katika enzi hii yenye mwanga linadhihakiwa. Ni kweli kwamba nuru kuu, ya kiakili, ya kimaadili, na ya kidini, inang'aa juu ya kizazi hiki. Katika kurasa zilizo wazi za Neno Takatifu la Mungu, nuru kutoka mbinguni imemwagwa juu ya ulimwengu. Lakini inapaswa kukumbukwa kwamba kadiri nuru inayotolewa inavyokuwa kubwa, ndivyo giza la wale wanaoipotosha na kuikataa linavyokuwa kuu zaidi.
“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.
Uchunguzi wa Biblia kwa maombi ungewaonyesha Waprotestanti tabia halisi ya upapa na kuwafanya wauchukie na wauepuke; lakini wengi ni werevu mno katika kujiona kwao kiasi kwamba hawaoni haja ya kumtafuta Mungu kwa unyenyekevu ili waongozwe kwenye kweli. Ingawa wanajivuna kwa kuelimika kwao, hawajui Maandiko wala nguvu ya Mungu. Lazima wapate njia ya kutuliza dhamiri zao, nao hutafuta ile iliyo ya kiroho kidogo zaidi na inayohitaji unyenyekevu mdogo zaidi. Wanachotaka ni njia ya kumsahau Mungu itakayoonekana kana kwamba ni njia ya kumkumbuka. Upapa umefaa sana kukidhi mahitaji ya hawa wote. Umeandaliwa kwa ajili ya makundi mawili ya wanadamu yanayokaribia kuujumuisha ulimwengu wote—wale wanaotaka kuokolewa kwa stahili zao, na wale wanaotaka kuokolewa wakiwa katika dhambi zao. Hapo ndipo ilipo siri ya nguvu zake.
“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.
Kipindi cha giza kuu la kiakili kimeonekana kuwa chenye kufaa kwa mafanikio ya upapa. Bado itaonyeshwa kwamba kipindi cha mwanga mkubwa wa kiakili pia kinafaa sawasawa kwa mafanikio yake. Katika enzi zilizopita, wakati watu walipokuwa bila neno la Mungu na bila maarifa ya ukweli, macho yao yalifungwa vitambaa, na maelfu walinaswa, wasiouona wavu uliotandikwa kwa ajili ya miguu yao. Katika kizazi hiki wako wengi ambao macho yao yanapofushwa na mwanga mkali wa nadharia za kibinadamu, ‘sayansi iitwayo kwa uongo;’ hawautambui ule wavu, nao huuingia kwa urahisi kana kwamba wamefungwa vitambaa machoni. Mungu alikusudia kwamba uwezo wa kiakili wa mwanadamu uchukuliwe kuwa zawadi kutoka kwa Muumba wake na utumiwe katika huduma ya kweli na haki; lakini kiburi na tamaa ya madaraka vinapolelewa, na watu wanapoinua nadharia zao juu ya neno la Mungu, hapo akili inaweza kusababisha madhara makubwa zaidi kuliko ujinga. Hivyo basi, sayansi ya uongo ya siku hizi, inayodhoofisha imani katika Biblia, itathibitika kuwa yenye mafanikio sawa katika kuandaa njia ya kukubaliwa kwa upapa, pamoja na maumbo yake yanayopendeza, kama vile kuzuia maarifa kulivyofungua njia ya kukuza ukuu wake katika Enzi za Giza.
“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.
Katika harakati zinazoendelea sasa Marekani za kuzipatia taasisi na desturi za kanisa uungwaji mkono wa serikali, Waprotestanti wanafuata nyayo za wafuasi wa upapa. Si hivyo tu, bali zaidi ya hapo, wanaufungulia upapa mlango wa kuurejesha, katika Marekani ya Kiprotestanti, ule ukuu ambao aliupoteza katika Dunia ya Kale. Na kinachozipa harakati hizi uzito mkubwa zaidi ni kwamba lengo kuu linalokusudiwa ni kulazimishwa kwa kushika Jumapili, desturi iliyoanzia Roma, na ambayo anadai kuwa ni ishara ya mamlaka yake. Ni roho ya upapa, roho ya kuiga desturi za kidunia, na kuheshimu mapokeo ya kibinadamu kuliko amri za Mungu, ndiyo inayopenya makanisa ya Kiprotestanti na kuyaongoza kutenda kazi ile ile ya kutukuza Jumapili ambayo upapa umeifanya kabla yao.
“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.
Ikiwa msomaji angependa kuelewa vyombo vitakavyotumiwa katika pambano linalokaribia, anahitaji tu kufuatilia historia ya mbinu ambazo Roma ilitumia kwa kusudi hilo hilo katika enzi zilizopita. Ikiwa angependa kujua jinsi wafuasi wa upapa na Waprotestanti walioungana watakavyowatendea wale wanaokataa madogma yao, basi na aone roho ambayo Roma ilidhihirisha kuelekea Sabato na watetezi wake.
“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.
Amri za kifalme, mabaraza makuu ya kanisa, na kanuni za kanisa, vyote vikiungwa mkono na mamlaka ya kidunia, vilikuwa hatua ambazo sikukuu ya kipagani ilifikia nafasi yake ya heshima katika ulimwengu wa Kikristo. Hatua ya kwanza ya umma ya kulazimisha utunzaji wa Jumapili ilikuwa sheria iliyotungwa na Konstantino. (A.D. 321) Amri hii iliwataka wakazi wa miji wapumzike katika "siku tukufu ya jua," lakini iliwaruhusu watu wa vijijini kuendelea na shughuli zao za kilimo. Ingawa kimsingi ilikuwa sheria ya kipagani, ilitekelezwa na mfalme baada ya kuukubali Ukristo kwa jina tu.
“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.
Kwa kuwa amri ya kifalme haikuthibitisha kuwa mbadala wa kutosha wa mamlaka ya kimungu, Eusebius, askofu aliyeutafuta kibali cha wakuu wa kifalme, na aliyekuwa rafiki maalum na msifiaji wa Konstantino, aliibua dai kwamba Kristo alikuwa amehamisha Sabato kwenda Jumapili. Hakuna ushuhuda hata mmoja wa Maandiko uliotolewa kuthibitisha fundisho hilo jipya. Eusebius mwenyewe, bila kujua, anakiri uongo wa fundisho hilo na anawaonyesha waasisi halisi wa mabadiliko hayo. 'Mambo yote,' anasema, 'vyovyote vile vilivyokuwa wajibu kufanywa siku ya Sabato, hivyo tumevihamishia Siku ya Bwana.' -Robert Cox, Sabbath Laws and Sabbath Duties, ukurasa wa 538. Lakini hoja ya Jumapili, ingawa haikuwa na msingi, iliwatia watu ujasiri wa kukanyaga Sabato ya Bwana. Wote waliotamani kuheshimiwa na dunia waliikubali ile sikukuu maarufu.
“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.
Kadiri upapa ulivyojikita imara, kazi ya kutukuza Jumapili iliendelezwa. Kwa muda, watu walijihusisha na kazi za kilimo walipokuwa hawahudhurii kanisani, na siku ya saba bado ilichukuliwa kuwa Sabato. Lakini hatua kwa hatua mabadiliko yalifanyika. Wenye nyadhifa za kidini walikatazwa kutoa hukumu katika mizozo yoyote ya kiraia siku ya Jumapili. Muda mfupi baadaye, watu wote, wa cheo chochote, waliamriwa kujiepusha na kazi za kawaida kwa adhabu ya faini kwa watu huru na viboko kwa watumishi. Baadaye ilitolewa amri kwamba matajiri waadhibiwe kwa kupokonywa nusu ya mali zao; na hatimaye, kwamba ikiwa bado wangekuwa wakaidi wafanywe watumwa. Tabaka la chini lilipaswa kuteseka kwa uhamisho wa kudumu.
“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.
"Miujiza pia ilitumiwa kama ushahidi. Pamoja na maajabu mengine iliripotiwa kwamba wakati mkulima aliyekuwa karibu kulima shamba lake siku ya Jumapili aliposafisha plau yake kwa kipande cha chuma, kile chuma kikang'ang'ania mkononi mwake, na kwa miaka miwili alitembea nacho, 'kwa maumivu makubwa mno na aibu kuu.'-Francis West, Historical and Practical Discourse on the Lord's Day, ukurasa wa 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.
Baadaye Papa alitoa maagizo kwamba kasisi wa parokia awaonye wale wanaoivunjia heshima siku ya Jumapili na awatake waende kanisani na kusali, ili wasije wakaleta msiba mkubwa juu yao wenyewe na majirani zao. Baraza la kanisa liliwasilisha hoja—iliyoenea sana, hata miongoni mwa Waprotestanti—kwamba kwa kuwa watu walipigwa na radi walipokuwa wakifanya kazi siku ya Jumapili, basi lazima hiyo iwe Sabato. ‘Ni dhahiri,’ walisema maaskofu, ‘jinsi hasira ya Mungu ilivyokuwa kuu juu ya kutojali kwao siku hii.’ Ndipo ukatolewa mwito kwamba makasisi na wahudumu, wafalme na wakuu, na watu wote waaminifu ‘watumie juhudi zao zote na uangalifu ili siku hiyo irejeshewe heshima yake, na, kwa heshima ya Ukristo, ishikwe kwa uchaji zaidi kwa wakati ujao.’ -Thomas Morer, Mjadala katika Mazungumzo Sita juu ya Jina, Dhana, na Ushikaji wa Siku ya Bwana, ukurasa 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.)
Maazimio ya mabaraza yalipoonekana kutotosha, mamlaka za kidunia ziliombwa zitoe amri ambayo ingewatia hofu mioyoni mwa watu na kuwalazimisha waache kufanya kazi siku ya Jumapili. Katika sinodi iliyofanyika Roma, maamuzi yote ya awali yalithibitishwa upya kwa nguvu na uzito mkubwa zaidi. Pia yaliingizwa katika sheria za kikanisa na yakatekelezwa na mamlaka za kiraia karibu kote katika ulimwengu wa Ukristo. (Tazama 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.
Hata hivyo, ukosefu wa mamlaka ya Maandiko kwa ajili ya kushika Jumapili ulisababisha aibu si haba. Watu walihoji haki ya walimu wao ya kuweka kando tamko bayana la Yehova, ‘Siku ya saba ni Sabato ya Bwana Mungu wako,’ ili kuheshimu siku ya jua. Ili kufidia ukosefu wa ushuhuda wa Biblia, mbinu nyingine zilihitajika. Mtetezi mwenye ari wa Jumapili, ambaye karibu na mwisho wa karne ya kumi na mbili alitembelea makanisa ya Uingereza, alipingwa na mashahidi waaminifu wa kweli; na jitihada zake zikawa tasa kiasi kwamba aliondoka nchini kwa muda na akatafuta kwa kila njia namna ya kulazimisha mafundisho yake. Aliporudi, upungufu huo ulikuwa umetatuliwa, na katika kazi zake za baadaye alikutana na mafanikio makubwa zaidi. Alileta pamoja naye gombo lililodaiwa kuwa kutoka kwa Mungu Mwenyewe, lililokuwa na amri iliyohitajika ya kushika Jumapili, pamoja na vitisho vya kutisha vya kuwatia hofu wasiotii. Hati hii ya thamani—bandia iliyo duni kama taasisi iliyoiunga mkono—ilidaiwa kuwa ilianguka kutoka mbinguni na kupatikana Yerusalemu, juu ya madhabahu ya Mtakatifu Simeoni, huko Golgotha. Lakini, kwa kweli, chanzo chake kilikuwa Ikulu ya Kipapa mjini Roma. Udanganyifu na ughushi ili kuendeleza nguvu na ustawi wa kanisa katika nyakati zote vimehesabiwa kuwa halali na uongozi wa kipapa.
“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.)
Waraka huo ulipiga marufuku kufanya kazi kuanzia saa ya tisa (saa tisa alasiri) siku ya Jumamosi hadi kuchomoza kwa jua siku ya Jumatatu; na mamlaka yake ilitangazwa kuwa imethibitishwa na miujiza mingi. Ilisemekana kwamba watu waliokuwa wakifanya kazi zaidi ya saa iliyoamriwa walipatwa na kupooza. Msagaji aliyajaribu kusaga nafaka yake aliona, badala ya unga, mkondo wa damu ukitoka, na gurudumu la kinu likasimama, licha ya mwendo mkali wa maji. Mwanamke aliyeweka donge la unga kwenye tanuri alilikuta bichi lilipotolewa, ingawa tanuri lilikuwa moto sana. Mwingine ambaye alikuwa ameandaa donge la unga kwa kuokwa saa ya tisa, lakini akaamua kuliahirisha hadi Jumatatu, alikuta siku iliyofuata kwamba lilikuwa limegeuzwa mikate na kuokwa kwa nguvu za kiungu. Mwanaume aliyeoka mkate baada ya saa ya tisa siku ya Jumamosi alipoauvunja asubuhi iliyofuata, aliona damu ikitoka humo. Kwa uzushi wa kipuuzi na kishirikina wa namna hii ndivyo watetezi wa Jumapili walivyojaribu kuimarisha madai ya utakatifu wake. (Tazama Roger de Hoveden, Annals, juzuu ya 2, uk. 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.
Nchini Uskoti, kama ilivyo nchini Uingereza, kuheshimiwa zaidi kwa Jumapili kulihakikishwa kwa kuiunganisha nayo sehemu ya Sabato ya kale. Lakini muda uliotakiwa kutunzwa kuwa mtakatifu ulitofautiana. Amri kutoka kwa mfalme wa Uskoti ilitangaza kwamba “Jumamosi kuanzia saa sita mchana inapaswa kuhesabiwa kuwa takatifu,” na kwamba hakuna mtu, kuanzia wakati huo hadi asubuhi ya Jumatatu, anayepaswa kujihusisha na shughuli za kidunia.—Morer, kurasa 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.
Lakini licha ya juhudi zote za kuanzisha utakatifu wa Jumapili, Wakatoliki wenyewe walikiri hadharani mamlaka ya Kiungu ya Sabato na asili ya kibinadamu ya taasisi iliyokuwa imechukua nafasi ya Sabato. Katika karne ya kumi na sita baraza la kipapa lilitangaza waziwazi: ‘Wakristo wote wakumbuke kwamba siku ya saba ilitakaswa na Mungu, na imepokewa na kutunzwa, si tu na Wayahudi, bali na wote wengine wanaojifanya kumwabudu Mungu; ingawa sisi Wakristo tumebadili Sabato yao kuwa Siku ya Bwana.’—Humo humo, kurasa 281, 282. Wale waliokuwa wakiipotosha sheria ya Kiungu hawakuwa wajinga kuhusu tabia ya kazi yao. Walikuwa kwa makusudi wakijiweka juu ya Mungu.
“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.
Mfano ulio dhahiri wa sera ya Roma kwa wale wasioafikiana naye ulionekana katika mateso ya muda mrefu na ya kumwaga damu dhidi ya Waldensi, baadhi yao wakiwa washika Sabato. Wengine waliteseka vivyo hivyo kwa uaminifu wao kwa amri ya nne. Historia ya makanisa ya Ethiopia na Abisinia ni ya maana ya pekee. Katikati ya kiza cha Enzi za Giza, Wakristo wa Afrika ya Kati walipotea machoni pa ulimwengu na kusahauliwa, na kwa karne nyingi walifurahia uhuru wa kutekeleza imani yao. Lakini hatimaye Roma iligundua kuwapo kwao, na mfalme wa Abisinia alidanganywa muda si mrefu kukiri papa kuwa naibu wa Kristo. Milegezo mingine ikafuatia.
“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.
Amri ilitolewa iliyokataza utunzaji wa Sabato chini ya adhabu kali kabisa. (Tazama Michael Geddes, Church History of Ethiopia, kurasa 311, 312.) Lakini udhalimu wa kipapa hivi karibuni ukawa nira ya kuumiza mno kiasi kwamba Wahabeshi wakaazimia kuivunja kutoka shingoni mwao. Baada ya mapambano ya kutisha Wakatoliki wa Kirumi walifukuzwa kutoka katika milki zao, na imani ya kale ikarejeshwa. Makanisa yakafurahia uhuru wao, wala hawakusahau kamwe funzo walilojifunza kuhusu udanganyifu, ufanatiki, na nguvu ya kimabavu ya Roma. Ndani ya milki yao ya upweke waliridhika kubaki, bila kujulikana kwa sehemu iliyobaki ya Ukristo.
“The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.
Makanisa ya Afrika yalishika Sabato kama ilivyoshikwa na kanisa la kipapa kabla ya uasi wake kamili. Wakati waliposhika siku ya saba kwa kutii amri ya Mungu, walijiepusha na kazi siku ya Jumapili kwa kufuata desturi ya kanisa. Roma ilipopata mamlaka kuu, ilikanyaga Sabato ya Mungu ili kuitukuza yake; lakini makanisa ya Afrika, yaliyofichika kwa karibu miaka elfu moja, hayakushiriki katika uasi huu. Walipoletwa chini ya utawala wa Roma, walilazimishwa kuiweka kando ile ya kweli na kuitukuza Sabato ya uongo; lakini mara tu walipopata tena uhuru wao, walirudi katika utii wa amri ya nne.
“These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.
Kumbukumbu za zamani hizi zinafichua waziwazi uadui wa Roma dhidi ya Sabato ya kweli na watetezi wake, pamoja na mbinu anazozitumia kuenzi taasisi aliyoianzisha. Neno la Mungu hufundisha kwamba matukio haya yatajirudia wakati Wakatoliki wa Roma na Waprotestanti wataungana kwa kulitukuza Jumapili.
“The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ The beast with two horns is also to say ‘to them that dwell on the earth, that they should make an image to the beast;’ and, furthermore, it is to command all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast. Revelation 13:11–16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3–8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.
Unabii wa Ufunuo 13 unatangaza kwamba nguvu inayowakilishwa na yule mnyama mwenye pembe kama za mwanakondoo itasababisha ‘dunia na wakaao ndani yake’ kumwabudu upapa—uliowakilishwa pale na yule mnyama ‘aliye mfano wa chui.’ Yule mnyama mwenye pembe mbili pia atasema ‘kwa wakaao juu ya nchi, kwamba wafanye sanamu ya yule mnyama;’ na, zaidi ya hayo, ataamuru wote, ‘wadogo kwa wakubwa, matajiri na maskini, huru na watumwa,’ wapokee alama ya yule mnyama. Ufunuo 13:11-16. Imeonyeshwa kwamba Marekani ndiyo nguvu inayowakilishwa na yule mnyama mwenye pembe kama za mwanakondoo, na kwamba unabii huu utatimizwa wakati Marekani itakapolazimisha uadhimisho wa Jumapili, ambao Roma hudai kuwa ni uthibitisho maalum wa ukuu wake. Lakini katika heshima hii kwa upapa Marekani haitakuwa peke yake. Ushawishi wa Roma katika nchi ambazo wakati fulani zilikiri utawala wake bado uko mbali na kuangamizwa. Na unabii unatabiri kurejeshwa kwa nguvu zake. ‘Nikaona kichwa chake kimoja kana kwamba kilijeruhiwa hata kufa; na jeraha lake la mauti likapona; na dunia yote ikamshangaa yule mnyama.’ Aya ya 3. Kule kupigwa kwa jeraha la mauti kunaashiria kuanguka kwa upapa mnamo 1798. Baada ya hayo, asema nabii, ‘jeraha lake la mauti likapona; na dunia yote ikamshangaa yule mnyama.’ Paulo anasema kwa uwazi kwamba ‘mtu wa dhambi’ ataendelea mpaka ujio wa pili. 2 Wathesalonike 2:3-8. Hadi mwisho kabisa wa wakati ataendeleza kazi ya udanganyifu. Naye mfunuliwa atangaza, pia akirejea upapa: ‘Wote wakaao juu ya nchi watamsujudia, ambao majina yao hayakuandikwa katika kitabu cha uzima.’ Ufunuo 13:8. Katika Ulimwengu wa Kale na ule Mpya, upapa utapokea heshima katika heshima inayotolewa kwa taasisi ya Jumapili, inayotegemea tu mamlaka ya Kanisa la Roma.
“Since the middle of the nineteenth century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.
Tangu katikati ya karne ya kumi na tisa, wanafunzi wa unabii nchini Marekani wamewasilisha ushuhuda huu kwa ulimwengu. Katika matukio yanayotokea sasa, yanaonekana maendeleo ya haraka kuelekea utimizaji wa unabii huo. Kwa walimu wa Kiprotestanti kuna dai lilelile la mamlaka ya kimungu kwa ajili ya kushika Jumapili, na ukosefu uleule wa ushahidi wa Maandiko, kama ilivyo kwa viongozi wa kipapa waliobuni miujiza ili kuchukua nafasi ya amri kutoka kwa Mungu. Kauli kwamba hukumu za Mungu zinawatembelea wanadamu kwa kuvunja Sabato ya Jumapili, itarudiwa; tayari imeanza kusisitizwa. Na harakati ya kulazimisha uadhimishaji wa Jumapili inapata nguvu kwa kasi.
“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?
Kanisa la Roma ni la ajabu kwa werevu na ujanja wake. Linaweza kutambua yajayo. Linasubiri wakati wake, likiona kwamba makanisa ya Kiprotestanti yanatoa heshima kwake kwa kukubali sabato ya uongo, na kwamba yanajiandaa kuilazimisha kwa njia zile zile ambazo Kanisa hilo lilitumia katika siku za zamani. Wale wanaokataa nuru ya ukweli bado watautafuta msaada wa nguvu hii inayodai kutokosea ili kutukuza taasisi iliyoanzishwa na Kanisa hilo. Si vigumu kubashiri jinsi ambavyo Kanisa hilo litakuja kwa wepesi kuwasaidia Waprotestanti katika kazi hii. Nani anayefahamu zaidi kuliko viongozi wa kipapa jinsi ya kushughulikia wale wasiotii kanisa?
“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.
Kanisa Katoliki la Roma, pamoja na matawi yake yote kote ulimwenguni, linaunda taasisi moja kubwa iliyo chini ya udhibiti wa Kiti cha Upapa, na iliyoundwa kuhudumia maslahi yake. Waamini wake mamilioni, katika kila nchi ulimwenguni, wanafundishwa kujihesabu kuwa wamefungwa kwa uaminifu kwa Papa. Haijalishi utaifa wao au serikali zao, wanapaswa kuichukulia mamlaka ya kanisa kuwa ya juu kuliko nyingine zote. Ijapokuwa wanaweza kula kiapo cha kuahidi uaminifu wao kwa serikali, lakini nyuma ya hili kuna nadhiri ya utii kwa Roma, ikiwaondolea wajibu wa kila ahadi iliyo kinyume na maslahi yake.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.
Historia inashuhudia juhudi zake za ujanja na za kudumu za kujipenyeza katika masuala ya mataifa; na baada ya kupata nafasi, kuendeleza malengo yake mwenyewe, hata kwa uharibifu wa wakuu na watu. Mwaka wa 1204, Papa Innocent III alimlazimisha Peter II, mfalme wa Arragon, aape kiapo kisicho cha kawaida kifuatacho: ‘Mimi, Peter, mfalme wa watu wa Arragon, nakiri na naahidi kuwa daima mwaminifu na mtii kwa bwana wangu, Papa Innocent, kwa warithi wake wa Kikatoliki, na Kanisa la Kirumi, na kwa uaminifu kuhifadhi ufalme wangu katika utiifu kwake, nikilitetea imani ya Kikatoliki, na kutesa uovu wa kiuzushi.’—John Dowling, The History of Romanism, kitabu cha 5, sura ya 6, sehemu.
“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. Hii iko sambamba na madai kuhusu mamlaka ya Papa wa Roma 'kwamba ni halali kwake kuwaondoa wafalme madarakani' na 'kwamba anaweza kuwaondolea raia wajibu wa utii wao kwa watawala wasio wa haki.'-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.
Na ikumbukwe, Roma hujigamba kwamba haitabadilika kamwe. Kanuni za Gregori VII na Inosenti III bado ndizo kanuni za Kanisa Katoliki la Roma. Na laiti angekuwa na uwezo tu, angezitekeleza kwa nguvu ile ile sasa kama katika karne zilizopita. Waprotestanti hawajui sana wanachokifanya wanapopendekeza kukubali msaada wa Roma katika kazi ya kutukuza Jumapili. Wakati wao wameazimia kutimiza kusudi lao, Roma inalenga kuirudisha nguvu zake, kurejesha ukuu wake uliopotea. Kanuni ikishawekwa nchini Marekani kwamba kanisa laweza kutumia au kudhibiti nguvu za dola; kwamba matendo ya kidini yanaweza kulazimishwa kwa sheria za kiraia; kwa kifupi, kwamba mamlaka ya kanisa na serikali itatawala dhamiri za watu, basi ushindi wa Roma katika nchi hii utakuwa umehakikishwa.
“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.
Neno la Mungu limekwisha kutoa onyo la hatari inayonyemelea; onyo hili likipuuzwa, ulimwengu wa Waprotestanti utatambua makusudi halisi ya Roma ni yapi, wakati utakapokuwa umechelewa sana kuepuka mtego. Anazidi kupata nguvu kimyakimya. Mafundisho yake yanatia ushawishi katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya watu. Anajenga majengo yake marefu na makubwa, katika maficho ya siri ambamo mateso yake ya hapo zamani yatarudiwa. Kwa siri na bila kushukiwa anaimarisha majeshi yake ili kuendeleza malengo yake mwenyewe wakati utakapofika wa yeye kushambulia. Anachotaka ni nafasi yenye faida, na hiyo tayari anapewa. Hivi karibuni tutaona na tutahisi kusudi la upande wa Kirumi ni lipi. Yeyote atakayeamini na kutii neno la Mungu, kwa kufanya hivyo atajipatia lawama na mateso. The Great Controversy, 563-581.