In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
“Gitleriň Papasy” atly kitapda ýazyjy Jon Kornwell Gitleriň Germaniýada höküm süren döwründe papalyk eden geljekki papanyň taryhyny, Rim şäherinden kowlan onuň atasynyň hem-de Papa Piy IX-yň wakasy bilen başlanýar. Piy IX monaha geýnen keşbinde Rim şäherinden gaçanda, ýany bilen alyp giden ýeke-täk adam geljekki papanyň atasydy. Kornwell bu iki adamyň ýakyn gatnaşyklaryna seredýär, soňra bolsa geljekki papanyň kakasynyň hem Katolik Buthanasynyň häkimiýet merkezine nähili bagly bolandygyny görkezýär. Şeýle etmek bilen, ol Piy IX döwründen başlap, Ikinji jahan urşuna çenli bolan taryhyň durmuş, syýasy we dini gurşawyny ýüze çykarýar. Taryhyň bu umumy syny örän maglumatlydyr.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
Papalyk özüne bermeleriň ýene bir ädimi XI asyrda, Papa Grigoriý VII Rim buthanasynyň kämilligini yglan edende ädildi. Onuň öňe süren teklipleriniň arasynda buthananyň hiç haçan ýalňyşmandygyny we Mukaddes Ýazgylara görä hiç haçan ýalňyşmajakdygyny yglan edýän bir tezis hem bardy. Emma bu tassyklamany tassyklaýan Mukaddes Ýazgy delilleri onuň bilen bile getirilmedi. Şeýle hem bu tekepbir pontifik imperatorlary tagtdan düşürmäge ygtyýarynyň bardygyny öňe sürdi we özüniň çykaran hiç bir höküminiň hiç kim tarapyndan ýatyrylyp bilinmejekdigini, emma beýlekileriň ähli kararlaryny ýatyrmak ygtyýarynyň özüne degişlidigini yglan etdi.
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Ýalňyşmazlygyň bu tarapdarynyň zalym häsiýetiniň täsirli bir mysaly onuň nemes imperatory Genrih IV-e eden garaýşynda ýüze çykaryldy. Papanyň häkimýetini äsgermezlik etmäge het edenligi üçin, bu hökümdar aforoz edilendigini we tagtdan düşürilendigini yglan edildi. Öz garşysyndaky pitne üçin papalyk buýrugy bilen ruhlandyrylan öz knýazlarynyň ýüz öwürmeleri we haýbatlary sebäpli gorky astynda galan Genrih Rim bilen ýaraşmagyň zerurdygyny duýdy. Ol aýaly we wepaly bir hyzmatkäri bilen bilelikde, papaň öňünde özüni peseltmek üçin, gyşyň iň sowuk döwründe Alp daglaryndan aşyp geçdi. Gregoriniň çekilen galasyna ýetende, ol goragçylary bolmazdan daşky howla alnyp baryldy we şol ýerde gyşyň gazaply sowugynda, başy açyk, aýaklary ýalaňaç, egninde bolsa perişan geýim bilen, papaň huzuryna girmäge rugsat bermegine garaşdy. Ol üç günläp oraza tutup, günälerini boýun almaga dowam edýänçä, pontifik oňa bagyşlama bermäge merhemet etmedi. Hatda şonda-da, bu diňe imperatoryň şalyk alamatlaryny täzeden kabul etmezden ýa-da şalyk häkimiýetini amala aşyrmazdan öň papaň tassyklamasyna garaşmagy şerti bilen berildi. Gregori bolsa öz ýeňşinden buýsanç bilen joşup, patyşalaryň tekepbirligini syndyrmagyň öz borjudygyny öwündi.” Beýik Göreş, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Grigoriý VII “ýalňyşmazlygyň goragçysydy”, ýöne bu gülkünç talap resmi taglymat (dogma) hökmünde diňe Pius IX tarapyndan, ol hem bu samsyk talaby Birinji Watikan Geňeşinde berkidilen taglymata öwürende, ykrar edildi. Bu taglymat 1870-nji ýylyň 18-nji iýulynda, ýüz kyrk dört müňüň ilkinji lapykeçliginden takyk ýüz elli ýyl öň kabul edildi.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Taryhdan habarly zat şudur: Pius IX Birinji Watikan Geňeşini guranda we öz ýalňyşsyzlyk taglymatyny durmuşa geçirende, onuň itergi beriji sebäbi “modernizm” diýlip atlandyrylýan zada bolan ýigrenjinden döredi. Bu, papanyň Mukaddes Kitap taglymatlaryny kesgitleýän mahaly hiç hili ýalňyşlyk goýberip bilmejekdigi baradaky pikire esaslanmaýardy; ol Fransuz ynkylabynyň döreden täsirine garşy papalyk oppozisiýasyny goramakdy. Bu bolsa ahyrsoňy Kommunizm diýlip tanaljak zada garşy gönükdirilipdi.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Fransuz ynkylaby Ýewropa milletleriniň dolandyryş gurluşynda uly sarsgyny döredip, aýratyn-da papalykdyr monarhiýa garşy aýratyn bir ýigrenji ýüze çykardy. Hut italýan respublikaçy gozgalaňy Pius IX-y hem-de onuň iň ýakyn kömekçisini wagtlaýynça Rimden kowup çykarypdy. Fransuz ynkylabynyň döreden dürli pelsepelerinde ýüze çykan “modernizm” Pius IX-yň iň uly duşmanydy, we onuň ýalňyşsyzlyk taglymaty papa tarapyndan Fransuz ynkylabynyň döreden modernist pikirlerine garşy öňe sürlen her bir talaby goldamak üçin niýetlenipdi.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Danyýl kitabynyň on birinji baby, kyrkynjy aýaty 1798-nji ýylda günortanyň patyşasynyň (ateistik Fransiýanyň) demirgazygyň patyşasyna (papalyga) ölümli ýarany ýetirendigini görkezýär.
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Pius IX-yň ýalňyşmazlyk baradaky taglymaty Daniýel on birinji bap, kyrkynjy aýatda şekillendirilen uruş bilen baglanyşyklydy; 1869-njy ýylyň soňky böleginden başlap indiki ýyla çenli Pius IX, Watikan 1 diýlip tanalýan ilkinji Watikan Geňeşini, papanyň katolisizmiň baştutanydygyny, katolisizmiň bolsa ähli ybadathanalaryň başydygyny tassyklamak maksady bilen ýygnady; bu bolsa eýýäm 533-nji ýylda Ýustinianyň permanynda yglan edilipdi.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Ikinji Watikan Geňeşi, ýagny Watikan II diýlip hem tanalýan bu geňeş, 1962-nji ýyldan 1965-nji ýyla çenli geçirildi. Ol Katolik kilisesiniň taryhynda öwrülişik ähmiýetli waka bolup, häzirki zamanlaryň iň möhüm ekumeniki geňeşleriniň biri boldy. Geňeş Papa Ýohannes XXIII-niň ýolbaşçylygy astynda ýygnandy we Ýohannes XXIII 1963-nji ýylda aradan çykandan soň, Papa Pawlus VI-nyň papalygy döwründe dowam etdi. Bu iki geňeşiň arasyndaky aýratyn tapawudy ykrar etmek möhümdir.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Birinji ýygnak papanyň “birinjiligi” diýlip atlandyrylýan zady berkitmek üçindi; bu, papanyň Ybadathananyň iň ýokary hökümdary, mugallymy we çopany bolup, imanyň taglymatlaryny gorap saklamak hem-de düşündirmek üçin jogapkärdigini aňladýar. Onuň ygtyýary dogmalary kesgitlemekden, taglymat häsiýetli kararlar çykarmakdan hem-de imana we ahlaga degişli meseleler boýunça ygtybarly beýannamalar bermekden ybarat bolup, bu papalyk ýalňyşmazlygy hökmünde tanalýar. Bu, ähliumumy Ybadathananyň üstünden papanyň hukuk taýdan ygtyýaryny hem öz içine alýar; muňa episkoplary bellemek, sakramentleri kadalaşdyrmak we Ybadathananyň dolandyrylyşyny dolandyrmak ygtyýary hem girýär.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Ikinji geňeş ybadathanany ekumeniki bir gurluşa gönükdirmelidi. Geňeşler gönüden-göni biri-birine garşy tekliplerdi. Konserwatiw ilkinji geňeşe liberal ikinji geňeş garşy çykdy. Şol iki topar gije bilen gündiz ýaly tapawutlydy, we Fatimanyň üç syrsy bilen baglanyşdyrylýan pygamberlik hut şu iki geňeş arkaly ýerlikli şekillendirilýän içki urşy ýüze çykarýar.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Pygamberlik “ak patyşa”, “gowy patyşa” ýa-da “gowy ýepiskop” diýlip atlandyrylýan zat arkaly beýan edilýän we Pius IX bilen görkezilýän ilkinjiligi goldaýan bir topary kesgitleýär; Watikan II bilen baglanyşykly beýleki topar bolsa “gara patyşa”, ýa-da “erbet patyşa”, ýa-da “erbet ýepiskop” arkaly beýan edilýär. Bu iki syýasy düşünjäniň jedeli Portugaliýanyň Fatima şäherindäki Fatima gudratynyň ybadatgähine baranyňyzda şekillendirilýär. Içeri girilende, geçelge bir tarapynda gara patyşanyň, beýleki tarapynda bolsa ak patyşanyň heýkeli ýerleşdirilipdir.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Şeýlelikde, ahyrsoňy kitabyň “Gitleriň papasy” diýip atlandyrýan adamyň mirasynyň bir bölegine öwrülýär: onuň kökleri modernizm (günortanyň patyşasy) bilen papalyk birinjiliginiň (demirgazygyň patyşasy) arasyndaky göreş bilen çylşyrymlaşandyr.
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Göz öňünde tutulýan kitabyň awtorynyň Katolik ybadathanasynyň abraýly agzasy bolandygy, hem-de bu kitaby ýazmakdaky beýan edilen maksadynyň Ikinji Jahan urşy döwründe hökümdarlyk eden papanyň Gitleri, nasistleri goldandygy ýa-da ýewreýlere we beýlekilere garşy amala aşyrylan holokostda her nähili günäsiniň bardygy baradaky tassyklamany ýagtylandyrmak bolandygy düşünilmelidir. Kornwell Pius XII-niň atasy barada, ýagny Watikan I Geňeşini ýola goýan sag eli bolan şahs barada söz açanda, günorta bilen demirgazygyň patyşalarynyň arasyndaky göreşiň taryhy hut şol taryhyň içinde amala aşyrylýar. “Respublikanizm” ynkylaby Italiýa ýetende, takmynan bir ýylyň dowamynda italýanlar Pius IX-y Rim şäherinden kowup çykardylar, şondan soň bolsa, hatda ol gaýdyp gelenden soň hem, papalyk eýeçiliginde galan zatlaryň bary-ýogy “Watikan şäheri” diýlip tanalýan bir ýüz on akr ýerden ybarat boldy.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Ol Vatikan’a gaýdyp bilmeginiň ýeke-täk ýoly fransuz goşunlarynyň kömegi we meşhur ýewreý bankirleri bolan Rotşildlerden alnan karz arkaly boldy. Ikinji jahan urşy döwründe papalygyň holokostdaky şärikligini paýhas bilen düşünmek üçin, Mesihiň haça çüýlenmeginden bäri Ýewropanyň ýewreýlere bolan garaýşyna degişli käbir esasy düşünjelere eýe bolmak zerurdyr. Kitap antisemitizm bilen jynsparazlygyň iki dürli garaýyşdygyny öňe sürýär we Gitleriň ýewreýlere bolan ýigrenjiniň jynsparazlyk bolandygyny aýdýar; sebäbi Gitler ýewreýlere adamzadyň has pes bir derejesi hökmünde garaýardy, antisemitizm bolsa ýewreýleriň Hudany öldürendikleri üçin olara bolan ýigrençdir. Bularyň bir zatdygyna ýa-da olaryň arasynda hakykatdan-da tapawudyň bardygyna garamazdan, ýewreýleriň başyna düşen muşakgatly ýagdaýyň hakykatyna düşünmek gerekdir.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Mysal üçin, häzirki wagtda Amerikada “getto” sözi ulanylsa, köp adamlar muny şäheriň garyp, harap düşen böleginiň aňlatmasy diýip hasaplaýarlar. Emma “getto” adalgasy aslynda şäheriň bir bölegini, aýratyn-da Italiýanyň Wenesiýa şäherinde, Orta asyrlarda ýewreýleriň ýaşamaga mejbur edilen ýerini aňladýardy. Ilkinji getto 1516-njy ýylda Wenesiýada döredildi; şol wagt Wenesiýa Respublikasy ýewreýleri şäheriň “geto nuovo” (täze guýmahanasy) diýlip tanalýan aýratyn bellenen böleginde ýaşamaga çäklendiripdi, bu ýer bolsa ahyrsoňy getto diýlip tanalyp başlandy.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Ýewropada Orta asyrlar dowamynda ýewreýleriň nirede ýaşap biljekdigi hem-de haýsy kärler bilen meşgullanyp biljekdigi çäklendirilipdi. Bu çäklendirmeler antisemitizmiň köne kesgitlemesine esaslanýardy; ol ýewreýleriň Hudany öldürendigi baradaky ynanja, hem-de olaryň soňraky ähli kynçylyklarynyň öz hereketleri arkaly öz başlaryna getirilendigi baradaky düşünjä degişlidi.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Orta asyrlarda hristianlaryň karz bermäge ýa-da karz boýunça göterim almaga haklarynyň ýokdugy berkden-berk ornaşan bir däpdi. Ýewreýler şol çäklendirmeden boşadylypdylar, we karz bermek ýewreýlere ýerine ýetirmäge rugsat berlen kärleriň birine öwrüldi. Rotşild maşgalasy ýaly ýewreý bankirleri, haýsy kärleri ýerine ýetirmäge rugsat berlendigi babatda kanuny çäklendirmelere jogap hökmünde pul çalyşýanlardy. Pius IX Vatikana dolanmak üçin serişdä mätäç bolanda, indi Rim şäherine höküm sürmeýändiginden döreýän lapykeçligi, pul üçin ýewreýlere ýüz tutmaga mejbur bolmagy bilen has-da güýçlendi.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Rimden kowulyp çykarylmazyndan ozal Pius IX ýewreýler hem-de ýygnagyň ýewreýler bilen gatnaşygy babatda iki akymyň birine degişli ýaly görünýärdi. Şol iki akymyň biri, ýewreýleriň başlaryna näme gelse-de, munuň diňe olaryň mynasyp bolanydygyna ynanýanlardan durýardy; beýlekisi bolsa ýewreýlere biraz rehimdarlyk görkezmäge meýilli idi. Pius IX kowulyp, soňra Watikana gaýdyp gelende, sürgün edilmezinden öň käwagt görkezen rehimdarlygy indi hiç haçan gaýtadan görkezen däldi. Sürgüninden öň ol Rim şäherindäki gettony ýapypdy, emma gaýdyp gelenden soň gettony täzeden dikeltdi hem-de maliýe ýitgilerini öwezini dolmak üçin ýewreýleriň üstüne salgyt goýup başlady.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Papa Piý IX-yň sag eli Gitleriň papasynyň atasynyň atasy bolan Marçantonio Paçelli bolupdy. Ol papalygy goldaýan aklawçylaryň aýratyn bir gatlagyna degişli aklawçydy. Onuň ogly hem şol bir saýlama aklawçylar gatlagynyň bir bölegine öwrüldi; şeýle hem onuň agtygy, ahyrynda Gitleriň papasy boljak adam hem şol gatlaga goşuldy. Kitap Ýewgenio Paçelliniň atasynyň atasynyň, kakasynyň taryhyny, şeýle hem onuň ýaşlyk we bilim ýyllaryny beýan edenden soň, Paçelliniň papalyk üçin işläp başlamagy bilen eýelän wezipesine ýüzlenýär. Aklawçy hökmünde, papalyk saýlama aklawçylaryndan gelip çykandygy sebäpli, ol şertnamalar, ýagny konkordatlar boýunça ýöriteleşen bir bölüme ýolbaşçylyk etmek üçin saýlanyp alyndy. 1901-nji ýylda Paçelli Papalyk Döwlet sekretariatynyň edarasyna getirildi.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Paçelli milletlere gönderilen wekile öwrüldi. Pygamberlik taýdan Paçelli ýer ýüzüniň patyşalarynyň papalyk bilen eden zynasyny tamamlap, onuň kanuny aragatnaşyk nokady boldy. 1903-nji ýylda Pius X papa hökmünde täç geýdirildi. Derrew ol “relýatiwizmi we skeptisizmi” döreden “intellektual zähere” garşy hüjüme başlady. Pius X-niň “modernizmi” ýok etmek tagallasyny dolandyran adam Umberto Benigni bolup, ol Paçelli bilen bir edarada işleýärdi. Benigni bir gezek dünýä derejesindäki taryhçylar topary barada şeýle diýdi: olar şeýle adamlardy welin, olar üçin “taryh diňe üznüksiz, umytsyz gusmak synanyşygyndan başga zat däldir. Şeýle görnüşli adamzat üçin diňe bir derman bar: inkwizisiýa!” Benigni üçin Fransuz ynkylabyndan çykan pikirler bilen haýsydyr bir duýgudaşlyk bildirýän taryhçylar jezalandyrylyp öldürilmelidi.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Resmi taýdan Benigni papalyk üçin propaganda gullugyny dolandyrýardy, ýöne resmi däl ýagdaýda ol, günortanyň patyşasyndan gözbaş alan “modernizme” haýsydyr bir duýgudaşlygy bolan islendik katolikleri ýüze çykarmak üçin niýetlenen gizlin içalyçylyk ulgamyny hem dolandyrýardy. Ahyrsoňy, 1910-njy ýylda onuň alyp baran işi papalygyň işgärlerini “Antimodernist Kasamy” diýlip atlandyrylýan bir kasamy içmäge borçly eden görkezmäni döretdi. Ol henizem güýjünde galýar. Watikanda işe alynmak üçin siz häzirki wagtda kommunistik ideýalar diýip atlandyrjak modernist ideýalara garşy ýigrenji kasam etmelisiňiz.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Cronwelliň kitabynyň gysgaça mazmunynda, içki sahypada şeýle diýilýär: “Asyryň ilkinji onýyllygynda, Watikanyň zehinli ýaş hukukçysy hökmünde, Paçelli misli görünmedik papalyk häkimiýetiniň ideologiýasynyň kemala gelmegine ýardam etdi; 1920-nji ýyllarda bolsa Germaniýada häkimiýeti ornaşdyrmak üçin mekirligi we şantažy ulandy. 1933-nji ýylda Gitler onuň üçin gepleşik alyp barmakda kämil hyzmatdaş boldy we katolikleriň jemgyýetçilik hem-de syýasy işjeňlikden çekilmeginiň öwezine Katolik Ybadathanasyna dini hem-de bilim babatda artykmaçlyklary beren konkordat baglaşyldy. Rimiň zor bilen ýüklän syýasy katolisizmiň bu ‘meýletin’ tahttan çekilişi nasizmiň ýokarlanmagyna ýardam etdi.
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
1933-nji ýylyň 14-nji iýulyndaky ministrler kabinetiniň mejlisinde Adolf Gitler şol aýyň özünde Pacelliniň nasistler bilen düzüp, Germaniýa beren konkordaty barada öz pikirini beýan edip, munuň “halkara ýewreýçiligine garşy ösüp barýan göreşde ... ynam meýdanyny” döredendigini aýtdy.
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Kornwelliň kitaby Germaniýanyň ilatynyň aglabasynyň katolik bolandygy sebäpli, Gitleriň häkimiýete gelmeginiň esasy sebäbiniň Paçelli bolandygyny görkezýän subutnamalary kabul etmekden ýüz öwren katolikler tarapyndan oňat garşy alynmady. Paçelli 1933-nji ýyldan başlap katolik neşirýatynyň, katolik habar gulluklarynyň we katolik mekdepleriniň Gitleriň alyp barýan ugruny barada hiç zat aýtmazlygyny üpjün edýän ylalaşyga gelmişdi. Kitapda soňra Ikinji jahan urşy döwründe papa bolan Paçelliniň aç-açan anti-semitik meýliniň yzy sürülýär. Kitap esasynda örän ygtybarly taryhy çeşmelere daýanyp, azyndan üç zady kesgitläp bolýar.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Birinjisi, Daniel kitabynyň on birinji babynda şekillendirilişi ýaly, demirgazygyň patyşasy bilen günortanyň patyşasynyň arasyndaky uruşdyr. Şol uruşda duşmançylyk edýän güýçler katolisizm bilen ateizmdir, papa bilen kommunizmdir. Beýleki möhüm nokat bolsa, Ikinji jahan urşy döwründe papanyň ateizme garşy öz wekili goşuny hökmünde nasizmi ulanandygy, edil 1989-njy ýylda hem SSSR-iň ateizmine garşy öz wekili goşuny hökmünde ýolundan çykan protestantçylygy ulanşy ýalydyr. Şeýle-de, bu kitap Fatimadaky gudratdan gelip çykan şeýtani habarlarda şekillendirilen içerki we daşarky pygamberlik gurluşyny hem kesgitleýär.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Danyýlyň on birinji babyndaky on birinji we on ikinji aýatlarda beýan edilen Rafiýa serhet söweşi, häzir Ukrainada bolup geçýän serhet söweşini aňladýar. Gadymy söweş gyzgyn söweşdi; ikinjisi bolsa, aradaky wekili goşunlaryň ölümli çaknyşyga gatnaşýan ikinji proksi söweşdir. Rafiýa bu serhet söweşiniň demirgazygyň patyşasy bilen günortanyň patyşasynyň arasynda bolandygyny görkezýär, emma pygamberlik ýakyn wagtda geljek Ýekşenbe kanunyna çenli Tireniň jelep aýalynyň unudylýandygyny, Izebeliň Samariýada bolandygyny, hem-de Gerodiýanyň Hirodyň doglan gün dabarasyny taşlap gidendigini öwredýär. Häzirki taryhda demirgazygyň patyşasynyň ornuna degişli şol üç şaýat şuny görkezýär: ol perdäniň aňyrsynda sapaklary çekip dur. Ol unudylan wagtynda bolup geçýän gyzgyn söweşler, proksi söweşler we sowuk söweşler onuň wekili goşunlary arkaly amala aşyrylýar.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Russiýa günortanyň patyşasydyr, ol häzirki wagtda Günbatar dünýäsiniň globalistleri, esasan-da Amerikanyň Birleşen Ştatlaryndaky progressiw demokratlar we diňe ady boýunça respublikanlar bolan RINO (Republican In Name Only) respublikanlary tarapyndan maliýeleşdirilýän serhetýaka urşa gatnaşýar. Daniel kitabynyň on birinji bapynyň kyrkynjy aýatynda Amerikanyň Birleşen Ştatlary demirgazygyň patyşasynyň wekili bolan goşun hökmünde görkezilende, onuň pygamberlik häsiýetleriniň ikisi harby kuwwat we maliýe güýjüdir. Amerikanyň Birleşen Ştatlary Ukrainada 1989-njy ýylda eden işini — Papaga Russiýa garşy kömek eden işini — gaýtadan amala aşyrýar, hem-de ýerde Ukrainany gorap duran wekil goşuny nasist tarapdarlaryndan şeýle bir doludyr welin, hatda esasy akym metbugaty hem muny inkär edip bilmeýär. Rim indi Russiýa garşy söweşmek üçin, II Jahan urşy bolan gyzgyn uruşda hem-de 1989-njy ýylda ulanan şol bir wekil goşunlaryny ulanýar. Kitaby okaň: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Şonuň ýaly-da, Hudaý geljek asyrlarda ýygnagyň taryhyny söýgüli Ýahýa açmaga taýýarlananda, oňa «Ynsan Ogluna meňzeş Birini» şemdanyň arasynda gezip ýören ýagdaýda görkezmek bilen, Halasgäriň Öz halkyna bolan aladasynyň we ünsüniň kepilligini berdi; şol şemdanlar ýedi ýygnagy alamatlandyrýardy. Ýahýa ýygnagyň ýer ýüzüniň güýçleri bilen soňky beýik göreşleriniň görkezilişi ýaly, oňa wepaly bolanlaryň ahyrky ýeňşini we halas edilişini hem görmäge rugsat berildi. Ol ýygnagyň haýwan we onuň şekili bilen ölüm howpy astynda alnyp barylýan ybadatyň mejbury edilýän ýagdaýynda, ölüm getirýän çaknyşyga salnandygyny gördi. Emma söweşiň tüssesinden we galmagalyndan aňryk seredip, ol Sion dagynda Guzynyň ýanynda duran bir topary gördi; olarda haýwanyň nyşanynyň deregine «Atasynyň ady maňlaýlarynda ýazylan»dy. Soňra ol ýene-de «haýwanyň üstünden, onuň şekiliniň üstünden, onuň nyşanynyň üstünden we onuň adynyň sanynyň üstünden ýeňiş gazananlaryň Hudaýyň liralaryny tutup, aýna deňziň üstünde durýandyklaryny» we Musa bilen Guzynyň aýdymyny aýdýandyklaryny gördi.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Bu sapaklar biziň peýdamyz üçindir. Biz imanymyzy Hudaýa daýamaly, çünki biziň öňümizde adamlaryň kalbyny synaga saljak bir döwür dur. Mesih Zeýtun dagynda Öz ikinji gelişiniň öňünden boljak gorkunç hökümleri beýan edip şeýle diýdi: ‘Siz uruşlary we uruş habarlaryny eşidersiňiz.’ ‘Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeler bolar. Bularyň bary gynançlaryň başlangyjydyr.’ Bu pygamberlikler Iýerusalimiň ýykylmagynda bölekleýin berjaý bolan bolsa-da, olaryň iň soňky günlere has göni degişli manysy bardyr.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Biz beýik hem-de juda çynlakaý wakalaryň bosagasynda durus. Pygamberlik tiz ýerine ýetirilýär. Reb gapydadyr. Ýakyn wagtda ähli diri bolanlar üçin örän uly ähmiýetli bir döwür biziň öňümizde açylar. Geçmişdäki jedeller gaýtadan janlandyrylar; täze jedeller peýda bolar. Dünýämizde bolup geçmeli sahnalar entek hatda düýşe-de girenok. Şeýtan adam serişdeleri arkaly iş alyp barýar. Konstitusiýany üýtgetmäge we ýekşenbe gününe berjaý edilmegini mejbur edýän kanuny üpjün etmäge tagalla edýänler munuň netijesiniň nähili boljakdygyna juda az düşünýärler. Bir krizis edil üstümizedir.
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Emma Hudaýyň hyzmatkärleri bu beýik agyr döwürde özlerine bil baglamaly däldirler. Işaýa, Hezekiýel we Ýahýa berlen görnüşlerde biz asmanyň ýerde bolup geçýän wakalar bilen nähili ýakyn baglanyşyklydygyny we Hudaýyň Özüne wepaly bolanlar barada nähili uly alada edýändigini görýäris. Dünýä hökümdarsyz däldir. Geljek wakalaryň tertibi Rebbiň elindedir. Asmanyň Beýikligi milletleriň ykbalyny, Öz ýygnagynyň aladalary bilen birlikde, hut Öz howandarlygynda saklaýar.” Testimonies, 5-nji tom, 752, 753.