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.
Ci téere bii tudd, *Pope bu Hitler*, bindkat bi, John Cornwell, tàmbalee nettali bi ci sañ-sañu ëllëg bu pope bi doon jiite ba Hitler di nguuru ci Almaañ, ak maamam ak Pope Pius IX, ñi ñu dàqee génne leen ci dëkkub Room. Ba Pius IX dawée génne ci dëkkub Room, sol yérebu jigéen ju sell, nit ki rekk mu yóbbu woon ak moom moo doon maamu pope bu ëllëg bi. Cornwell wax na ci jokkoo ju beesooju nit ñaar ñooñu, te gannaaw loolu mu wone ni baayu pope bu ëllëg bi itam bokkoon na ci njàngu-kàttanu boppu-kàttanug Kàttolik gi. Ci noonu mu màggal mboolem mbirum askan wi, politig wi ak diine wi ci jaar-jaaru bind bi, dale ci jamonoy Pius IX ba egg ci Xareb Àddina bi Ñaareel. Gis-gis bu yaatu bii ci taarix bi am na njariñ bu réy lool.
“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.
“Am naatam bu bees ci gàttaliin ga paap bi mooy li ñu jëf, ba ci at yu fukk ak benn ci jamonoy asamaan, bi Paap Giregwaar VII yéglee matug Kàngi Room. Ci diggante xalaat yi mu joxe, amoon na benn buy wax ne kàng gi mosul a juum, te du mas a juum mukk, ni Mbind mi ko waxe. Waaye layi Mbind yi war a wone ne wax jooju dëgg la, àndulwoon ak wax ji. Pontif bu réy, bu fees ak réy-réylu boobu, nag, dafa itam àggee ne am na sañ-sañu wàññi buur yi di emperer, te mu wax ne kenn manul a delloo walla soppi àtte yi mu wax; waaye moom rekk la nekk boroom sañ-sañu delloo dogali ñépp ñi ci des.”
“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.
“Benn misaal bu leer la woon naxaru nguurug doxandéem bii di saxal ne, ci li mu defoon ci buurub Almaañ bi, Henry IV. Ndaxte mu ñakk jébbalu ci sañ-sañu baab bi, buur boobu ñu yégle ko ne dañu ko dàq ci mbooloom gëmkat yi te yór ko ci buur. Ndax tiit ba ko jàpp ci ndax bàyyiku ak i teeñu ay sangam yu boppam, yi ndigalug baab bi dooleeloon ngir ñu fekke ko ci béreb, Henry gis ne dafa war a def juboo ak Room. Mook jabaram ak benn jaamam bu takku, mu dajale Alp yi ci diggu noflaay, ngir mu toroxlu boppam fa kanam baab bi. Bi mu agsee ca kër gu am tata ga, fa Gregory seetaanoon boppam, ñu yóbbu ko, wuuteekul ak ay wottukatam, ca pénc bu biti ba, te foofa, ci sedd bu metti bu noflaay, ak bopp bu muuladi ak tànk yu déradi, te sol yére yu bon, mu xaar ndigalu baab bi ngir man a dugg ci kanamam. Ba noppi, du ba mu desee ñetti fan di koor te di wàkku bàkkaar, la pontif bi suufeel boppam ba jox ko njéggal. Te sax booba, nekkul ludul ci kaw sart ne buur bi war na xaar ndigalu baab bi bala muy dellusi ci alamaani nguuram mbaa di jëfandikoo kàttanu buur. Te Gregory, fees ak mbégteem ci ndam li mu am, réer na ne liggéeyam la woon a wàcce réy-réyu buur yi.” The Great Controversy, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregory VII nekkoonoon na “jàngalekatu doxalin gu dul juum,” waaye wax ju doy waar woowu nekkul woon njàngalegu dogma gu ñu jëfandikoo ci yoon, ba kera Pius IX, moom mi def ko muy njàngale gu ñu samp ci Kàddug Vatikan bu njëkk. Njàngale googu ñu jàllal ko 18 Sulet 1870, téeméer ak juróom-fukk ak juróom-ñent at, ca bés bi cig benn, bala ñetteel bu njëkk bi ci ñaari téeméer ak ñeent-fukk ak ñeent junni ñi.
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.
Lu am solo ci jaar-jaar ba mooy ci nettali bi mooy ne bi Pius IX tëral jëfandikook ndaje bu njëkk bu Vatican, te jëfandikoo njàngaleem ci lu jiituul ci bàkkaar, li ko taxoon mooy mbañam bu tar ci li ñuy wax “modernism.” Du woon lu affeek xalaat ne benn paap mënuul def njuumte bu muy firi njàngale yu njëkk yi ci Kàddug Yàlla; dafa doon aar ngir bëgg-boppu paap yi taxaw ci kanam dooley njariñ ji Révolution française jur. Loolu lañu jublu woon ci li mujj diñu xam ni mooy Communism.
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.
Révolution bu Farãs indi jëfandikoo bu mag ci taxawalug nguur yi ci réewi Ëroop, te amoon na fa bañ gu metti jëm ci buur-gi mooy papaas bi. Bëgg-boppu Réew mi ci Itaali moo doon mbëkket gu taxoon ba ñu dàq Pius IX ak nit ku ko gën a jege ci benn yoon, ba génn leen Room. “Mòddërnisam” bi, bi ay filosofi yu bari yi Révolution bu Farãs jur di wone, moo doon noonu bu réy Pius IX, te njàngalemam ci bañ a ñàkk yoon dafa ñu ko sàkkuwoon ngir taxawloo bépp waxin wu paap bi def ci kaw xel yi modernist yi, yi Révolution bu Farãs jur.
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).
Dañeel saar fukk ak benn, bennaar fukki ñent, moo wone ne ci atum 1798, buur bu bëj-gànnaar bi (Farãs gu weddi Yàlla), moo joxe buur bu bëj-saalum bi (papasi bi) gaaw bu rey.
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.
Njàngale jotebulul Pius IX ci lu jëm ci bañ a juumte jokkoon na ak xare bi aaya ñeent-fukk ci Daniel fukki-benn di tegtal; te dale ci mujjum atum 1869 ba ci at mi topp, Pius IX dajale na Kàñseel bi njëkk bu Vatikaaŋ, bi ñuy wax Vatican 1, ngir dëgëral ne papa bi mooy boppu Katolisim, te ne Katolisim mooy boppu mboolem yàllaay yi, ni ko dogalu Justinien yégle woon ci atum 533.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Kóŋsiy Vatikaaŋ bu Ñaareel bi, bi ñuy wax itam Vatican II, am na diggante atum 1962 ak 1965. Moom dafa doon benn xew-xew bu mag lool ci jaar-jaari mbootaayu Katolik bi, te itam benn ci kóŋsiy yu ekumeenik yi gën a am solo ci jamono yu bees yi. Kóŋsiy boobu dafa tambalee ci njiitu Pàppa Yowaana XXIII, te mu kontine ci nguurug Pàppa Pool VI gannaaw dee gu Yowaana XXIII ci atum 1963. Am na solo lool nu xam bu baax wuute gu wér gi nekk diggante ñaari kóŋsiy yii.
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.
Njëkkërin kurél gi dañu ko waroon a sas li ñuy wax “primauté”, bu paap bi, maanaam ne paap bi mooy buur bu kawe, jàngalekat bi ak sàmmkat bu Kàŋŋ gi, te yéppam dafa yebal ci wottu ak tekki njàngum ngëm yi. Sañ-sañam dafay aju ci sàkku dogma yi, génne ndigali njàngum yoon, ak wax ay kàddu yu am sañ-sañ ci mbirum ngëm ak ànd ak jikko yi, li ñuy xam ni mooy “infaillibilité papale”. Loolu itam dafay boole sañ-sañam bu àtte ci Kàŋŋ gu wër addina si, boole ci kàttanam ngir tànn evek yi, yoonal sakramaa yi, ak saytu doxalin ak nguuru Kàŋŋ gi.
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.
Ñaareelu ñaareel bi dañoo war a jëmale mbooloom gëmkat yi ba mu nekk ab benn-bokk gu ekumeniik. Ñaari kureel yooyu doon nañ ay xalaat yu juy farlu ci lu jëm ci lu muy wax. Kureel bu njëkk bi, bu wér te sax, kureel bu ñaareel bi, bu yomb ci xeet yu bees yi, weddi na ko. Ñaari kuréel yooyu wuute nañ lool ni guddi ak bëccëg, te yëgle gi ñu boole ci ñetti kumpay Fatima, mooy xamle xare bu nekk ci biir te ñaari kureel yooyu di ko tegtal bu baax.
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.
Waxi yàggal bi dafay jëfandikoo benn xeet bu yëngu ngir ñu taxaw ci njiitu gi Pius IX di teewal, te mel ne ñoom lañuy tektal ci li ñuy wax “pàppa bu weex bi,” walla “pàppa bu baax bi,” walla “episgop bu baax bi”; te beneen xeet bi, bi bokk ak Vatican II, ñoom lañuy tektal ci “pàppa bu ñuul bi,” walla “pàppa bu bon bi,” walla “episgop bu bon bi.” Werante gi ci diggante ñaari xalaat yu politig yii, dañuy ko tektal bu fekkee nga seeti kër-u-màggal gi ci kéemaanu Fatima, ci Fatima, Portugal. Su ngee duggsee, yoon wi ñuy jaar dafa nekk ci diggante nataalu pàppa bu ñuul bi ci benn wet, ak pàppa bu weex bi ci baneen wet.
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).
Kon mu taxaw ci màndargay góor gi, mi leen di mujje doon ki téere bi tudde baab-u-pàppa bu Hitler, ne ay cosaanam dañoo lëkkaloo ci xare bi nekk diggante modernism (buurub bëj-saalum), ak njitëm gu njëkk gu pàppa bi (buurub bëj-gànnaar).
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.
War na xamle ne, bindkat bu téere bi nu ngay seet mooyoon Katolik bu taxaw te am yaram, te li mu wax ne moo tax mu bind téere bi, mooy ngir leerel mbir mi ñuy wax ne paap bi nguur-oon jamono Xareb Àddina 2 baaxal na Hitler, waaye Nazi yi, walla ne am na benn wàll ci tasareb gi ñu def Yawut yi ak ñeneen ñi. Bi Cornwell di wax ci maam-u Pius XII, moom mi doon ndeyjoor-ndeyjoor bi doon loxo ndeyjoor buy doxal konseey Vatican 1, taarixu xareb bi diggante buur yu bëj-gànnaar ak yu bëj-saalum dañuy feeñ ci taarix boobu sax. Bi réew mi ñuy wax “Republicanism” agsi Italya, diirub lu mat genn at, waa Italya génne nañu Pius IX dëkku Room, te booba ba tey, sax bi mu dellusee, li paap gi mas a moom rekk mooy téeméeri ak fukk ak juróom benn ektaar yi ñuy wax Vatican City.
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.
Yoonu rekk la mu mën a dellu sax ca Vatican bi, mooy ak ndimbalubu xarekat yu Farãs, ak ab njéggal ci Rothschild yi, banqeer yu Yawut yu siiw ci ñaawteef. Ngir xam bu xóot te leer li tax papaa yi bokkoon ci holocaust bi ca Jamono Xareb Àddina ñaareel ba, soxla na ñu am benn xam-xam bu njëkk ci taxawug Erop ci kanam Yawut yi, li dale ca réyb Kristu ba. Téere bi di wax ne antisemitism ak racism ñooy ñaari taxaw yu wuute, dafa wax ne bañug Hitler ci Yawut yi racism la, ndaxte Hitler dafa gis Yawut yi ni ñu nekk benn xeetu nit ñu gën a suufe, waaye antisemitism mooy bañug Yawut yi ndax ñoom a rey Yàlla. Su fekkee ne ñoom benn lañu, walla am na ci dëgg benn wuute diggante ñoom ñaar, li wér mooy ne xaalisub Yawut yi ak seen ay metit yu war a am xam-xam ci moom, am na solo.
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.
Ci misaal, teyci Amerig bu jii, buñ jëfandikoo baat bi “ghetto,” ñu bari dañuy xalaat ne mooy tekkiinu bérab bu ñàkk doole, bu yàqu te nekk ci wetug dëkk bi. Waaye baat bi “ghetto,” ci njàlbéenam, dafay wax ci benn xaaj bu dëkk ba, rawatina ci Venees, Itali, fa ñu daan gaññ Yawut ya ñu dëkk foofa jamonoy Diggante Ages yi. Ghetto bu njëkk bi ñu taxawal ko ca Venees ci atum 1516, ba Réewum Venees daan téye Yawut ya ci benn bérab buñ leen jagleeloon ci dëkk ba, bi ñu doon wax “geto nuovo” (foundri bu bees bi), te mu mujjeñ a xamleeku ci turu ghetto.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Ci diggante yu yàgg yi ca Tugal ak ci dëkk yi ci Eroop, dañu tere Yawut yi fu ñuy man a dëkk, te itam dañu leen tere yeneen liggéey yi ñu manoon a def. Tere yooyu sukkandikoo woon nañu ci màggug xam-xamu bañ Yawut yu yàgg ya, mooy gëm ne Yawut yi rey nañu Yàlla, te ne seeni jafe-jafe yépp yi topp ca gannaaw dafa fekkee ne seen bopp lañu ko indi ci seen jëf yi.
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.
Ci jamono yu gàtt gi, dafa nekkoon cosaan bu sax ne kiristen yi mënuñuñu leb xaalis walla nangu njuróom ci ab lebu xaalis. Yawut yi ñooyoon ñi ñu bàyyi ci tere boobu, te leb xaalis nekk benn ci liggéey yi ñu leen mayoon ñu def. Banquieru Yawut yi, mel ni njabootu Rothschild, ñoo doon weccatkat yu xaalis ndax terey yoon yi jëm ci liggéey yi ñu leen mayoon ñu def. Ba Pius IX soxlaatee xaalis ngir dellusi Vatikaan, meram ci nekkatul buur bu dëkk Room bi gëna tar ndax soxlaam a jot ci Yawut yi ngir xaalis.
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.
Balaa ca lañ ko dàqee Roma, Pius IX dafa mel ni mu bokk woon ci benn ci ñaari mbooloo yi jëm ci Yawut yi ak mbirum diggante kërgóor gi ak Yawut yi. Ñaari mbooloo yooyu mooy: ñi gëm ne Yawut yi, lu xew lu xew ci ñoom, dañuy jot rekk li ñu yelloo; ak beneen bi miinoon di won tuuti yërmande ci Yawut yi. Ba Pius IX dellusee Watikaan, gannaaw ba lañ ko dàqee, yërmande ji mu daan yenn saa yu mu won balaa ngir gaawantoom, kenn gisatu ko mukk. Balaa gaawantoom, dafa tëj ghetto bi nekkoon ca dëkku Roma; waaye gannaaw delluseem, dafa delloo ghetto bi, te tàmbali di teg ndombo ju jëm ci Yawut yi ngir mboolooaat ay yàqu-yàqu xaalisam.
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.
Nit ndijjoor Papa Pius IX mooyoon Marcantonio Pacelli, baay baayu papa Hitler. Moom doonoon ab abokat bu bokk ci benn xeetu abokat yu ëpp solo, yi doon taxawu ngir papaa. Doomam itam dugg ci noonu ci benn kër giiru abokat yu kawe yooyu, noonu itam sëtam, mi war a nekk ci mujj papa Hitler. Gannaaw bi téere bi weesoo ci jaar-jaaru maam Eugenio Pacelli, baayam, ak ndawteem ak njàngam, mu jëm ci taxawaay ba Pacelli jël, ba mu tàmbalee liggéeyam ngir papaa. Naka abokat bu jóge ci giiru abokat yu kawe yu papaa, tànn nañu ko ngir mu jiite benn waaxu liggéey bu jagleel kontraa, yi ñuy wax concords. Ci atum 1901 ñoo ko dugal ci biro Biro Sekretaria Etaa bu Papaa.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelli nekk na ndaw yi yépp. Ci misaal yoonu yonent yi, Pacelli nekk na poñ bu yoon ci jokkool gu gën a am solo, gu matal njaaloo gi buur yi ci suuf seetee ak paapaas bi. Ci atum 1903, Pius X dañu ko fal, mu nekk paap. Ca saa sa, mu tàmbalee xare ak “venin bu xel mujj” bi jur “relativisme ak scepticisme.” Góor gi yoroon liggéeyu Pius X ngir far “modernisme” mooy Umberto Benigni, mi liggéeyoon ci benn buro ak Pacelli. Benn yoon Benigni waxoon ci mbooloom jaar-jaari bindkat yu màgg ci àddina ne, ñoom dañoo doon nit ñi gëm ne, “jaar-jaari du dara ludul jéego ju sax te metti ngir mbiib.” Ci xeetu nit noonu, mu ne, “am na benn pexe rekk: inkisision!” Ci gis-gisu Benigni, jaar-jaarkat bu wone genn yërmande walla ànd ak xalaat yi jóge ci Révolution française, war nañu koo rey.
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.
Ci mbir mu am, Benigni dafa doon saytukatu yépp ya paapasi bi; waaye ci suuf, moom itam dafa doon doxal ab réew miir bu kumpa, buñu sos ngir xam kan ñuy Katolig yi am yeneen yëngu-yëng gu mujj ci “modernism,” mi tàmbalee ak buur bu bëj-saalum bi. Ci mujj, ci atum 1910, liggéeyam jur na ab ndigal bu teg ay warugar ci kaw ndaw-ndaw yi paapasi bi, ba ñu wara giñ ab ngiñ yuñu wax Ngiñu Anti-Modernist. Ba léegi mu ngi ci dox. Su fekkee ne dangay liggéeyal Vatican, dangay wara giñ bañ gu tar ci xel yu modernist, yi nu man a wax tey ne ay xel yu komuniste lañu.
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.
Ci ndimbalu téereb Cronwell, ci xët wu njëkk ga, mi ngi ne: “Ci ñetti at yu jëkk yi ci téeméeri at bi, ni ab ndaw aboka bu xel mu leeru bu Vatikaaŋ, Pacelli dafa bokk ci tabax ideoloji bu yéeme te jox Papa kàttan gu masul a am fenn; bi ci at yi 1920, mu jëfandikoo pexe ak sonnal ngir teg kàttan ci Almaañ. Ci 1933, Hitler nekk na ko moroomu waxtaan wu gëna mat, te ñu samp benn konkorda bu jox Kërceenug Katolik njariñ yu jëm ci diine ak njàngale, ngir wuutu ak bàyyi Katolik yi ñu dëkkuwaat ci jëfandikoo mbirum askan ak mbirum politig. Bulexir bii ‘ci coobare’ buy wacc bañu ci politig Katolik, te Roma moo ko teg, dafay yombal yéegug Nasis.”
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.”
Ci një julóor gu 14, 1933, ci ndaje kabinet bi, Adolph Hitler waxe na xalaatam ne waxt woowu ne, ndigal gu booloo gi Pacelli def ak Nasi yi may na Allemagne “bérab bu wóor … ci xeex bi di yokkiku ci nit ñi doon Yawut yu àddina si.”
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.
Téereb Cornwell bi nekkul lu katolik yi daldi nangu bu baax, ndaxte dañu bañ a jàpp dégg-dëgg yi di won ne Pacelli mooy ki gën a tax ba Hitler man a yéeg ci kàttan, ndax Germany réew la bu katolik yi ëpp. Pacelli dafa dugaloon benn déggoo gu tere woon kërug bindukaay katolik, agence yi di yégal xibaar yu katolik ak jàngu katolik yi wax dara ci yamaleg Hitler, li dale ci atum 1933 ba ci kanam. Téere bi di topp xam-xamu melokaanu Pacelli gu bir te wóor ci yahuudeeñaan, te gannaaw loolu mu nekk baab bi ci jamonoy xareb àdduna bi ñaareel. Ñetti mbir walla lu ëpp mën nañu ko samp ci cosaan yu taaru te wóor lool ci téere bi.
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.
Njëkk bi mooy xareb buur bu bëj-gànnaaw ak buur bu bëj-saalum, ni ko Daniel sapit 11 tegtalee. Ci xare boobu, noon yi mooy Katolisismu ju jëmeek ateyis, baab bi Room ak Kominis. Naka beneen poñc bi di ne, baab bi Room jëfandikoo Nazismu muy ay doomu-xareyub proxy ngir xeex ateyis bi ca Jamono Xare Aduna Ñaareel ga, ni noonu itam mu jëfandikoo Protestantis mu dogaloon ci 1989 muy ay doomu-xareyub proxy ngir xeex ateyis bu URSS. Téere bi itam di wone melokaanu waxi yonent yi ci biir ak ci biti, yi ñu tegtalee ci yégle yu Seytaane yi génne ci kéemaan gi ci Fatima.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Xare bu digganteg Rafia, ni ñu teewal ci saar yi fukk ak benn ak fukk ak ñaar ci Danyeel fukk ak benn, mooy teewal xare bu digganteg àpp bi miy dox léegi ci Ukrain. Xare bu yàgg ba woon xare bu tàng la woon; ñaareelu bi mooy ñaareelu xareb proxy, te mboolooy xarey proxy yi ci nekk jëfandikoo ci jëf ju rey nit. Rafia di won ne xare bu digganteg àpp bi nekk na diggante buurub bëj-gànnaar ak buurub bëj-saalum, waaye waxi yonent bi jàngale ne ba kera gu gàtt gi ñuy ñëw ci yoonu Dibéer, jigéen ju ñaaw ju Tir dees na ko fàtte, Jesabel nekk na ci Samari, te Erodiyas ropp na xew-xewu juddug Erodd. Ñetti seede yooyu ci doxaliin buurub bëj-gànnaar ci nettali jammono jii, mooy ne moom moo nekk ginnaaw yaram, di yëngu buum yi. Xare yu tàng yi, xarey proxy yi, ak xare yu sedd yi ñiy am bi muy nekk ku ñu fàtte, mboolooy xareem yu proxy yi ñooy leen di matal.
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.
Risi mooy buur bëj-saalum, te léegi mu ngi bokk ci xare bu nekk ci diggu digg, bi ñu fayë ak xaalis buy jóge ci gëstu àddina bi nekk ci réewi sowwu Tugal, rawatina Demokaraat yu jëm ci kanam ak Republikeen yu RINO (Republikeen ci tur rekk) ci Etats-Unis. Bi Etats-Unis feeñee ci ayet ñaar-fukk ci Daniel benn-fukk ak benn ni mbooloom xare buy taxawal buur bëj-gànnaar, ñaari melokaanam ci waxu yonent yi mooy kàttanu xare ak doole xaalis. Etats-Unis mi ngi def ci Ukrain benn liggéey bu mel ni bi mu ko defee ci 1989, di dimbali Pápp bi ci suufu Risi, te mbooloom xare mi nekk ci suuf, miy aaroo Ukrain, fees na lool ak ñiy topp Nazi ba tax ba sax xibaar yu ñuy jàpp ne ñooy yoonu mboolem nit mënuñu koo weddi. Rooma léegi mi ngi jëfandikoo yeneen mboolooyi xare yu taxawal ni yi mu jëfandikoo woon ci xare bu tàng bi doon Àddinaar xare bi ñaareel, ak ci 1989, ngir xeex ak Risi. Jàngal téere bi: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Dina nu war ci jëfandikoo bii, dinanu yokk sunu xam-xam ci bind bii ci beneen xët.
“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.
“Ni mel ni, bi Yàlla bëggee ubbi ci Yowaana mi bëggu bi jaar-jaari mbooloom gëmkat yi ngir jamonoy ëllëg yi, Mu ko may lu ko wóoral ci yëngu bi ak sàmm bi Musalkat bi am ci askanam, jaarale ko ci feeñal ko ‘Kenn ku mel ni Doomu nit ki,’ di dox ci diggantey kandale yi, yi doon misaal juróom-ñaari mbooloo yi. Bi Yowaana gise woon ñàkk yu mag yu mujj yi mbooloom gëmkat yi di am ak kàttanu suuf si, ñu mayoon na ko it mu gis ndam lu mujj ak musalug ñi takku ci ngëm. Mu gis mbooloo mi ñëw ci xare bu bon buy rey ak rab wi ak nataalam, te ñuy farata jaamu rab woowu ci tànkug dee. Waaye bi mu jëkkee jàll biti pëndub saxaaru xare ba ak riir ba, mu gis kurél ga nekk ci tundu Siyon ak Xar mi, te bu weesu mandarga rab wi, ñoo am ‘tur u Baay bi bindees ci seen jë.’ Teaat mu dellu gis ‘ñi daan rab wi, ak nataalam, ak mandargaam, ak limub turam, taxaw ci géeju weer wu mel ni gilas, yor xalam yi Yàlla moom’ te di woy woyu Musaa ak Xar mi.”
“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.
“Jàngale yii ñoo ngi ñëw ngir sunu njariñ. War na nu taxaale sunu ngëm ci Yàlla, ndaxte waxtu mu di jéem xol yi ngi nekk ci sunu kanam. Kirist, ci Tundu Oliw ya, waxaat na àtte yu ragal yi waroon jiitu ñëwam ñaareel bi: ‘Dingeen dégg ay xare ak ay xibaaru xare.’ ‘Xeet dina jóg ci kaw xeet, nguur ci kaw nguur; te dina am xiif, ak mbas, ak yëngu-yënguu suuf ci bérab yu bare. Loolu lépp mooy njàlbéenu metit yi.’ Naka la yonent yii jotee ci mat gu benn wàll ci alag Yerusalem, noonu itam ñoo gën a jëm ci bés yu mujj yi.”
“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.
“Nu taxaw fi bunt bu mag te yépp tey am solo bu réy. Kàddug yónent yi dañuy mat léegi gaaw. Boroom bi nekk na ca bunt ba. Léegi dina ubbiku ci sunu kanam jamono ju fees ak njàqare bu tar ngir bépp ku dund. Werante yi weesu woon dinañu dellu; werante yu bees dinañu jóg. Li war a xew ci sunu àddina bii, ba tey nit ñi sax xamuwuñu ko ci séen xel. Seytaane dafay liggéey jaarale ko ci nit ñi. Ñi di jéem a soppi Sàrti Réew mi ngir jot yoon wu di farata taxawaayub Dibéer, xamuñu bu baax li ci topp. Jafe-jafe ju mag jagleel na nu léegi.”
“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.
“Waaye jamuy Yàlla yi waruñu a wéeru ci seen bopp ci jafe-jafe bu mag bii. Ci peeñ yi ñu jox Isaaya, ci Eskiyel, ak ci Yowaana, gis nanu ni asamaan lëkkoo bu baax ak mbir yi di am ci suuf, ak ni Yàlla di sàmm bu baax ñi ko takku ci kóllëre. Àddina amul ku nekkul boroom. Njàngatug mbir yi di ñëw nekk na ci loxo Boroom bi. Sàgganug asamaan moom ci boppam moo yor dogalu xeeti àddina, noonu itam mbiri mbooloom njàngum.” Testimonies, volume 5, 752, 753.