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.
Encwadini enesihloko esithi, Hitler’s Pope, umbhali uJohn Cornwell uqala ibali likapopu wexesha elizayo, owayelawula xa uHitler wayelawula eJamani, ngomkhulu wakhe nangoPopu Pius IX, ababe gxothiwe kwiSixeko saseRoma. Xa uPius IX wabaleka kwisixeko saseRoma, eziguqule njengenongendi, ekuphela kwendoda awayehamba nayo yayikumkhulu kapopu wexesha elizayo. UCornwell uxoxa ngobudlelwane obusondeleyo bala madoda mabini, aze emva koko abonise indlela uyise kapopu wexesha elizayo naye awayedityaniswe ngayo neziko lamandla eCawa yamaKatolika. Ngokwenjenjalo uchaza imeko yentlalo, ezopolitiko, neyonqulo yembali ukusukela kwixesha likaPius IX, kude kuse kwiMfazwe Yehlabathi II. Lo mbono-jikelele wembali unolwazi oluninzi gqitha.
“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.
“Kwenziwa elinye inyathelo ekuzingcangelweni kwamagunya kobupapa, xa, ngenkulungwane yeshumi elinanye, uPapa Gregory VII wabhengeza ukugqibelela kweCawa yaseRoma. Phakathi kweengcamango awazibekayo kwakukho enye eyavakalisa ukuba ibandla alizange liphosise, yaye alisoze liphosise, ngokweZibhalo. Kodwa ubungqina beZibhalo abuzange buhambe neso sibhengezo. Lo popu onekratshi kananjalo wazibanga enegunya lokubeka emandleni ookumkani, waza wabhengeza ukuba akukho sigwebo asivakalisayo esinokuguqulwa nangubani na, kodwa ukuba yayililungelo lakhe ukuguqula izigqibo zabo bonke abanye.”
“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.
“Umzekeliso obalaseleyo wobume bobuzwilakhe balo mmeli wokungaphazami wabonakaliswa ngendlela amphatha ngayo umlawuli waseJamani, uHenry IV. Ngenxa yokuba waba nobuganga bokungayihoyi igunya likapopu, lo kumkani wavakaliswa njengogxothiweyo ecaweni waza wasuswa etroneni. Esonganyelwe luloyiko ngenxa yokushiywa nangokusongelwa ziinkosana zakhe, ezazikhuthazwa ekuvukeleni yena ngumyalelo kapopu, uHenry waziva kuyimfuneko ukuzixolelanisa neRoma. Ekhatshwa ngumkakhe kunye nesicaka esithembekileyo wawela iiAlps phakathi kobusika, ukuze azithobe phambi kukapopu. Ekufikeni kwakhe enqabeni awayezitsalele kuyo uGregory, wakhokelwa, engenabalindi bakhe, wangena kwintendelezo engaphandle, yaye apho, engqeleni embi yasebusika, enentloko engagqunywanga neenyawo ze, enxibe isambatho esilusizi, walinda imvume kapopu yokuba angene ebusweni bakhe. Kwada kwaba semva kokuba echithe iintsuku ezintathu ezila ukutya kwaye evuma izono, apho upopu wavuma ukuthoba isidima sakhe ngokumnika uxolelo. Kanti nangelo xesha kwakungaphantsi komqathango wokuba umlawuli alinde imvume kapopu ngaphambi kokuba aphinde anxibe iimpawu zobukumkani okanye asebenzise amandla obukumkani. Kwaye uGregory, ephuphuma luvuyo ngenxa yoloyiso lwakhe, waqhayisa esithi kungumsebenzi wakhe ukuwisa phantsi ikratshi lookumkani.” Imbambano Enkulu, 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.
UGregory VII wayengumxhasi “wokungaphazami,” kodwa elo bango lihlekisayo alizange lenziwe imfundiso esemthethweni (idogma) de kwafika uPius IX, owalenza elo bango lobudenge laba yimfundiso emiselweyo kwiBhunga lokuqala laseVatican. Le mfundiso yamkelwa ngomhla we-18 Julayi 1870, kanye kwiminyaka elikhulu elinamashumi amahlanu ngaphambi kosuku lokudana kokuqala kwamakhulu alikhulu anamashumi amane anesine amawaka.
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.
Okunolwazi malunga nale mbali kukuba xa uPius IX walungiselela iBhunga lokuqala laseVatican, waza wasebenzisa imfundiso yakhe yokungaphazami, intshukumisela yakhe yaziswa yintiyo yakhe koko kwakubizwa ngokuba “yimodernism.” Yayingasekelwanga kwingcamango yokuba upopu wayengenakwenza ziphoso xa echaza iimfundiso zeBhayibhile, yayikukukhusela ukuchasana kobupopu nempembelelo eyayiveliswe luQhushululu lwaseFransi. Yayijoliswe koko ekugqibeleni kwakuya kwaziwa ngokuba yiKomanisi.
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.
Uvukelo lwaseFransi lwazisa uqhushululu kwisakhiwo sokulawula sezizwe zaseYurophu, lunentiyo ekhethekileyo kubukumkani obuyi-papacy. Yayiluvukelo lwamaRiphabhlikhi aseItali olwalumgxothe okwethutyana uPius IX, kunye nendoda yakhe yesandla sokunene, eRoma. “Imodernism,” eyayimelwe ziifilosofi ezahlukeneyo ezaveliswa luVukelo lwaseFransi, yayilolona tshaba lukhulu lukaPius IX, yaye imfundiso yakhe yokungaphazami yayiyilelwe ukuxhasa onke amabango awawenza upopu ngokuchasene neengcinga zama-modernists ezaveliswa luVukelo lwaseFransi.
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).
UDaniyeli isahluko seshumi elinanye, indinyana yamashumi amane, ichaza ukuba ngowe-1798, ukumkani wasezantsi (iFransi engakholelwayo kuThixo), wahlaba ngenxeba elibulalayo ukumkani wasemantla (ubupapa).
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.
Imfundiso kaPius IX yokungaphazami yayinxulumene nemfazwe emelwe yivesi yamashumi amane kaDaniyeli ishumi elinanye, yaye ukusuka kwinxalenye yokugqibela ka-1869 ukuya kunyaka olandelayo uPius IX wabizela ndawonye iBhunga lokuqala laseVatican, elaziwa ngokuba yiVatican I, ngenjongo yokuqinisekisa ukuba upopu wayeyintloko yobuKatolika, nokuba ubuKatolika babuyintloko yawo onke amabandla, njengoko kwakubhengezwe ngumthetho kaJustinian ngonyaka ka-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.
IBhunga lesiBini laseVatican, ekwaziwa kananjalo ngokuba yiVatican II, labanjwa ukususela ngowe-1962 ukuya kowe-1965. Laliyisiganeko esiphawulekayo kwimbali yeCawa yamaKatolika, kwaye laliyenye yamabhunga eecawa amakhulu abalulekileyo kakhulu kumaxesha anamhlanje. Eli bhunga lahlanganiswa phantsi kobunkokeli bukaPopu John XXIII, laza laqhubeka ngexesha lobupopu bukaPopu Paul VI emva kokusweleka kukaJohn XXIII ngowe-1963. Kubalulekile ukuqonda umahluko ocacileyo phakathi kwala mabhunga mabini.
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.
Ibhunga lokuqala lalimele ukumisela oko kubizwa ngokuba “bubuphambili” bukapopu, okuthetha ukuba upopu ungumlawuli oyintloko, umfundisi nombalusi weCawa, onoxanduva lokulondoloza nokutolika iimfundiso zokholo. Igunya lakhe lalibandakanya ukumisela iimfundiso ezisisiseko zokholo, ukukhupha imimiselo yeemfundiso, nokwenza izibhengezo ezinegunya ngemiba yokholo nokuziphatha, nto leyo eyaziwa ngokuba kukungaphazami kukapopu. Oku kuquka igunya lolawulo lukapopu phezu kwecawa iphela, kuquka amandla okumisela oobhishophu, ukulawula iisakramente, nokusingatha ulawulo lwecawa.
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.
Ibhunga lesibini lalimele ukuwujikisa umkhondo webandla liwuse kwiqumrhu le-ecumenical. La mabhunga ayengamazwi-nkcaso ajongene ngqo. Ibhunga lokuqala elalilondolozayo laphikiswa libhunga lesibini elalikhululekile. La maqela mabini ayohlukene njengobusuku nemini, yaye isiprofeto esinxulunyaniswa neemfihlelo ezintathu zaseFatima sichaza imfazwe yangaphakathi emelwe ngokufanelekileyo ngala mabhunga mabini.
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.
Isiprofeto ichaza iqela elixhasa ubungangamsha obumelwe nguPius IX njengelimelwe ngoko kubizwa ngokuba “ngupopu omhlophe,” “upopu olungileyo,” okanye “ubhishophu olungileyo”; kanti elinye iqela, elinxulunyaniswa neVatican II, limelwe “ngupopu omnyama,” okanye “upopu ombi,” okanye “ubhishophu ombi.” Impikiswano yeengcamango ezimbini zezopolitiko imelwe xa undwendwela indawo engcwele yomlingo waseFatima, eFatima, ePortugal. Xa ungena, indlela yokuhamba ibekwe phakathi komfanekiso oqingqiweyo kapopu omnyama kwelinye icala, nopopu omhlophe kwelinye icala.
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).
Ngoko ke iba yinxalenye yelifa laloo mntu owayeza ekugqibeleni kuba yile ncwadi imchonga njengopopu kaHitler, ukuba iingcambu zakhe ziphothene kumzabalazo ophakathi kwemodeni (ukumkani wasezantsi), nobukhokeli obuphambili bukapopu (ukumkani wasentla).
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.
Kuyaqondwa ukuba umbhali wencwadi esiyiqwalaselayo wayengumKatolika owamkelekileyo ngokupheleleyo, yaye injongo yakhe ecacileyo yokubhala le ncwadi yayikukukhanyisa ibango lokuba upopu owayelawula ngexesha leMfazwe Yehlabathi II wayexhase uHitler, amaNazi, okanye wayenalo naluphi na uxanduva kwiHolocaust eyenzelwa amaYuda, nabanye. Xa uCornwell ebhekisa kutatomkhulu kaPius XII, owayelisandla sokunene owamisela iBhunga laseVatican I, imbali yomzabalazo phakathi kookumkani basemzantsi nabasentla iyaphunyezwa kanye kuloo mbali. Xa uguquko lwe-“Republicanism” lwafikelela eItali, kangangonyaka omalunga mnye, amaTaliyane amgxotha uPius IX esixekweni saseRoma, yaye ukusukela ngoko, kwanemva kokuba ebuyile, konke ubupopu obakhe bakunini bayo yayiziihektare ezilikhulu elineshumi kuphela, ezaziwa ngokuba sisiXeko saseVatican.
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.
Ekuphela kwendlela awakwaziyo nokubuyela eVatican ngayo kwakungenxa yoncedo lwemikhosi yaseFransi, kunye nemali-mboleko evela kwaRothschilds, abo bhanki bamaYuda badume kakubi. Ukuze kuqondwe ngengqiqo intsebenziswano yobupopu kwiHolocaust ngexesha leMfazwe Yehlabathi II, kufuna ukuqondwa okusisiseko kwesimo sengqondo saseYurophu ngakumaYuda ukususela ekubethelelweni kukaKristu emnqamlezweni. Incwadi icebisa ukuba ubuchasi-bamaYuda nobuhlanga zizimo zengqondo ezibini ezahlukileyo, isithi intiyo kaHitler ngakumaYuda yayiyeyobuhlanga, kuba uHitler wayewajonga amaYuda njengodidi olusezantsi lwezidalwa ezingabantu, lo gama ubuchasi-bamaYuda yayikukuwathiya amaYuda ngenxa yokuba ambulala uThixo. Nokuba ezo zinto zimbini ziyafana na, okanye ngokwenene kukho umahluko phakathi kwazo, inyaniso yembandezelo yamaYuda ifanele ukuqondwa.
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.
Umzekelo, eMelika namhlanje, xa kusetyenziswa igama elithi “ghetto,” abaninzi bacinga ukuba lichaza indawo ehluphekileyo neyonakeleyo yesixeko. Kodwa ke igama elithi “ghetto,” ekuqaleni lalibhekisela kwinxalenye yesixeko, ingakumbi eVenice, eItali, apho amaYuda ayenyanzeliswa ukuba ahlale khona ngexesha lamaXesha Aphakathi. I-ghetto yokuqala yasekwa eVenice ngowe-1516, xa iRiphabhlikhi yaseVenice yayivalele amaYuda kwindawo emiselweyo yesixeko eyayisaziwa ngokuba yi “geto nuovo” (indawo entsha yokunyibilikisa isinyithi), eyathi ekugqibeleni yaziwa ngokuba yi-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.
EYurophu ngalo lonke ixesha lamaXesha Aphakathi, amaYuda ayethintelwe ngokuphathelele apho ayenokuhlala khona, kwanakwimisebenzi yobungcali awayevunyelwe ukuyenza. Ezo zithintelo zazisekelwe kwinkcazo yakudala yokuchasa amaYuda, eyayibhekisa kwinkolelo yokuba amaYuda ayembulele uThixo, nokuba zonke iingxaki zawo ezalandelayo zazizibangele ngokwawo ngezenzo zawo.
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.
Ngexesha lamaXesha Aphakathi, kwakusele kusisithethe esimiselweyo ukuba amaKristu ayengavumelekanga ukubolekisa ngemali okanye ukwamkela inzala kwimali-mboleko. AmaYuda ayekhululwe kulo mda, yaye ukubolekisa ngemali kwaba yenye yemisebenzi amaYuda awayevunyelwe ukuyenza. Iibhanki zamaYuda, ezifana nosapho lwakwaRothschild, zaba ngabaguquli bemali ngenxa yezithintelo zomthetho ezazichaza ukuba zeziphi iintlobo zemisebenzi ababevunyelwe ukuzenza. Xa uPius IX wayefuna imali ukuze abuyele eVatican, ukuxhalaba kwakhe ngenxa yokuba wayengasalawuli isixeko saseRoma kwandiselwa kukunyanzeliswa kokuba afune imali kumaYuda.
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.
Phambi kokugxothwa kwakhe eRoma, uPius IX wayebonakala engowenye yeenkampu ezimbini ngokuphathelele amaYuda nolwalamano lwecawa namaYuda. Ezo nkampu zimbini zaziquka abo babekholelwa ukuba amaYuda, nokuba kwenzeka ntoni na kuwo, afumana nje oko kuwafaneleyo, kanti enye yayityekele ekubonakaliseni inceba encinane kumaYuda. Xa uPius IX wabuyela eVatican emva kokugxothwa kwakhe, inceba awayekhe wayibonakalisa ngamathuba athile ngaphambi kokuthinjwa kwakhe ayizange iphinde ibonakaliswe kwakhona. Phambi kokuthinjwa kwakhe wayeyivale i-ghetto kwisixeko saseRoma, yaye emva kokubuya kwakhe wayimisa kwakhona i-ghetto, waqalisa nokurhafisa amaYuda ukuze ahlanganise kwakhona ilahleko zakhe zemali.
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.
Indoda yesandla sokunene kaPopu Pius IX yayinguMarcantonio Pacelli, utatomkhulu kapopu kaHitler. Wayeligqwetha elalingelelodidi olukhethekileyo lwamagqwetha olwaluxhasa ubupopu. Unyana wakhe waba yinxalenye yolo didi lunye lwabaphezulu lwamagqwetha, kwanjalo nomzukulwana wakhe, owayeza kuthi ekugqibeleni abe ngupopu kaHitler. Emva kokuba incwadi ihlalutye imbali katatomkhulu kaEugenio Pacelli, kayise, kunye nobutsha bakhe nemfundo yakhe, ijongana nesikhundla awasithabathayo uPacelli xa wayeqalisa umsebenzi wakhe ngenxa yobupopu. Njengeligqwetha, evela kuloo magqwetha akumgangatho ophezulu kapopu, wakhethwa ukuba akhokele isebe elalizinikele ngokukodwa kwizivumelwano, ezibizwa ngokuba zii-concords. Ngo-1901 uPacelli wangeniswa kwi-ofisi yoNobhala weSizwe woPopu.
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.
UPacelli waba ngummeli kwizizwe. Ngokwesiprofeto, uPacelli waba yindawo yonxibelelwano esemthethweni eyagqibezela uhenyuzo lookumkani bomhlaba kunye nobupopu. Ngo-1903, uPius X wathweswa isithsaba njengopopu. Kwangoko waqalisa ukuhlasela “ityhefu yengqondo” eyavelisa “ubudlelane obungagungqiyo bezimvo nokuthandabuza.” Indoda eyayikhokela umzamo kaPius X wokuphelisa “ubuxesha banamhlanje” yayinguUmberto Benigni, owayesebenza kwiofisi enye noPacelli. UBenigni wakha wathetha ngeqela leengcali zembali ezikumgangatho wehlabathi, esithi yayingamadoda athi, “imbali ayinto yimbi ngaphandle komzamo oqhubekayo nowotyhafisayo wokugabha. Kolu hlobo lomntu kukho iyeza elinye kuphela: uphando lwenkundla yeenkolelo!” KuBenigni, imbali-mbali eyayibonisa naluphi na uvelwano kwiingcamango ezavela kuHlaziyo lwaseFransi yayifanele ukubulawa.
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.
Ngokusemthethweni, uBenigni wayeqhuba ubulungiseleli bepropaganda bobupopu, kodwa ngokungekho semthethweni wayekwaqhuba uthungelwano olufihlakeleyo lweentlola, olwaluqulunqelwe ukuchonga nawuphi na umKatolika owayenalo naluphi na uvelwano “ngale modernism,” eyayivele kukumkani wasezantsi. Ekugqibeleni, ngowe-1910, umsebenzi wakhe wavelisa umyalelo owawunyanzelisa abasebenzi bobupopu ukuba benze isifungo, esibizwa ngokuba siSifungo Sokuchasa i-Modernism. Sisesasebenza nanamhla. Ukuze uqeshwe yiVatican kufuneka ufunge intiyo kwiingcamango ze-modernism, esinokuthi namhlanje sizibize ngokuba ziingcamango zobukomanisi.
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.
Kwisishwankathelo sencwadi kaCronwell, kwiphepha langaphakathi kuthiwa, “Kwiminyaka elishumi yokuqala yale nkulungwane, njengesithethi-somthetho esiselula esikrelekrele seVatican, uPacelli wanceda ekubumbeni inkqubo yeengcamango yamandla opopu angazange abonwe ngaphambili; ngawo-1920 wasebenzisa ubuqhetseba nokunyanzelisa ukuze anyanzelise amandla eJamani. Ngo-1933, uHitler waba liqabane lakhe eligqibeleleyo kuthethathethwano, kwaza kwasekwa isivumelwano esanikela iingenelo kwezenkolo nakwezemfundo kwiCawa yamaKatolika ngokutshintshiselana nokurhoxa kwamaKatolika kwizenzo zentlalo nezopolitiko. Oku kurhoxa ‘ngokuzithandela’ kobuKatolika bezopolitiko, obanyanzeliswa buvela eRoma, kwaququzelela ukunyuka kobuNazi.”
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.”
Kwintlanganiso yekhabhinethi ngomhla we-14 kuJulayi 1933, uAdolph Hitler wavakalisa uluvo lwakhe kwangelo nyanga yokuba isivumelwano esalungiselelwa nguPacelli namaNazi sanika iJamani “indawo yokuthembana…. Kumzabalazo okhulayo ochasene nobuYuda bamazwe ngamazwe.”
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.
Incwadi kaCornwell ayizange yamkelwe kakuhle ngamaKatolika awayengavumi ukwamkela ubungqina bokuba uPacelli wayesisona sizathu siphambili esabangela ukuba uHitler akwazi ukunyukela emandleni, kuba iJamani yayilinani elikhulu lamaKatolika. UPacelli wayenze isivumelwano esathintela indlu yopapasho yamaKatolika, amaqumrhu eendaba zamaKatolika, nezikolo zamaKatolika ekubeni zithethe nantoni na ngolwalathiso lukaHitler ukususela ngowe-1933 ukuya phambili. Le ncwadi ilanda ngokucacileyo ukuthambekela kukaPacelli okwakuchasene namaYuda, owathi emva koko waba ngupopu ngexesha leMfazwe Yehlabathi II. Ubuncinane izinto ezintathu zinokumiselwa kususela kule ncwadi ngokusekelwe kwimithombo yembali ethembeke kakhulu.
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.
Eyokuqala yimfazwe yokulwa phakathi kokumkani wasentla nokumkani wasemzantsi, njengoko imelwe kuDaniyeli isahluko seshumi elinanye. Kule mfazwe iintshaba zinguKatolika ngokuchasene nokungakholelwa kubukho bukaThixo, upopu ngokuchasene nobuKomanisi. Enye ingongoma yeyokuba upopu wasebenzisa ubuNazi njengomkhosi wakhe omele yena ngokuchasene nokungakholelwa kubukho bukaThixo ngexesha leMfazwe Yehlabathi II, kanye njengokuba upopu wasebenzisa ubuProtestanti obuwileyo ngowama-1989 njengomkhosi wakhe omele yena ngokuchasene nokungakholelwa kubukho bukaThixo kwe-USSR. Le ncwadi ikwachaza ulwakhiwo lwangaphakathi nolwangaphandle lwesiprofeto olumelelwa yimiyalezo kaSathana eyaphuma kummangaliso waseFatima.
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.
Imfazwe yomda yaseRaphia, emelwe kwiindima zeshumi elinanye neshumi elinesibini zikaDaniyeli ishumi elinanye, imele imfazwe yomda eqhubekayo ngoku eUkraine. Imfazwe yakudala yayiyimfazwe eshushu, eyesibini yona yimfazwe yesibini yommeli, nemikhosi yabameli ebandakanyekayo kunxibelelwano olubulalayo. IRaphia ichaza imfazwe yomda njengemfazwe ephakathi kokumkani wasemantla nokumkani wasemazantsi, kodwa isiprofeto sifundisa ukuba kude kube ngumthetho weCawa ozayo kungekudala, ihenyukazi laseTire lilityelwe, uIzebhele useSamariya, yaye uHerodias wayitsiba itheko lokuzalwa likaHerode. Abo bangqina bathathu bendima yokumkani wasemantla kule mbali yangoku, kukuba usemva kweqonga etsala imitya. Iimfazwe ezishushu, iimfazwe zabameli, neemfazwe ezibandayo ezenzekayo ngoxa elityelwe, zifezekiswa ngemikhosi yakhe yabameli.
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.
IRashiya ngukumkani wasemzantsi, yaye ngoku ibandakanyekile kwimfazwe esemdeni exhaswa ngemali ngabaglobhalisti behlabathi laseNtshona, ikakhulu ngamaDemokhrasi aqhubela phambili kunye namaRiphabhlikhi e-RINO (Republican In Name Only) eUnited States. Xa iUnited States imelwa njengomkhosi wesigunyaziso wokumkani wasemntla kwivesi yamashumi amane kaDaniyeli ishumi elinanye, iimpawu zayo ezimbini zesiprofeto ngamandla omkhosi namandla emali. IUnited States yenza kwa loo msebenzi eUkraine eyawenzayo ngowe-1989, inceda uPopu ngokuchasene neRashiya, yaye umkhosi wesigunyaziso osemasimini, okhusela iUkraine, uzele ngabaxhasi bamaNazi kangangokuba kwanemithombo yeendaba ephambili ayinakukuphika oko. IRoma ngoku isebenzisa kwa loo mikhosi yesigunyaziso eyayiyisebenzisa kwimfazwe eshushu eyayiyiMfazwe Yehlabathi II, nango-1989, ukulwa neRashiya. Funda incwadi ethi: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Siza kuqhubeka esi sifundo kwinqaku elilandelayo.
“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.
“Ngokunjalo, xa uThixo wayeseza kumtyhilela kuYohane othandekayo imbali yebandla kwizizukulwana ezizayo, wamnika isiqinisekiso somdla noxanduva loMsindisi ngabantu baKhe ngokumtyhilela ‘Onjengonyana womntu,’ ehamba phakathi kwezikhandlela zezibane, ezazifuzisela amabandla asixhenxe. Ngoxa uYohane wayeboniswa imizabalazo yokugqibela emikhulu yebandla namandla asemhlabeni, wavunyelwa kananjalo ukuba abone uloyiso lokugqibela nenkululeko yabathembekileyo. Wabona ibandla lingeniswe kungquzulwano olubulalayo nerhamncwa nomfanekiso walo, kwanokuba unqulo lwerhamncwa lwalunyanzeliswa ngesoyikiso sokufa. Kodwa etshangisa ngaphaya komsi nengxolo yedabi, wabona isihlwele simi phezu kweNtaba yeZiyon kunye neMvana, sinayo, endaweni yophawu lwerhamncwa, ‘igama likaYise libhaliwe emabunzini abo.’ Wabuya wabona ‘abo babeyifumene uloyiso phezu kwerhamncwa, naphezu komfanekiso walo, naphezu kophawu lwalo, naphezu kwenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo’ becula ingoma kaMoses neyeMvana.”
“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.
“Ezi zifundo zenzelwe ukuxhamla kwethu. Kufuneka siqinise ukholo lwethu kuThixo, kuba kanye phambi kwethu kukho ixesha eliya kuvavanya imiphefumlo yabantu. UKristu, phezu kweNtaba yeMithi yoMinquma, wabalisa kwangaphambili izigwebo ezoyikekayo ezaziza kwandulela ukuza kwaKhe kwesibini: ‘Niya kuva ngeemfazwe namarhe eemfazwe.’ ‘Uhlanga luya kuvukela olunye uhlanga, nobukumkani buvukele obunye ubukumkani: yaye kuya kubakho iindlala, neendyikitya zokufa, neenyikima zomhlaba, kwiindawo ngeendawo. Zonke ezi zinto zisisiqalo seentlungu.’ Nangona ezi ziprofeto zazaliseka ngokuyinxenye ekutshatyalalisweni kweYerusalem, zisebenza ngokungqalileyo ngakumbi kwimihla yokugqibela.”
“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.
“Simi emnyango weziganeko ezikhulu nezindilisekileyo. Isiprofeto sizaliseka ngokukhawuleza. INkosi isemnyango. Kungekudala kuza kuvuleka phambi kwethu ixesha elinomdla ogqithisileyo kubo bonke abaphilayo. Iimpikiswano zexesha elidlulileyo ziya kuvuselelwa; kuya kuvela iimpikiswano ezintsha. Iimeko eziya kwenziwa ehlabathini lethu azikaphuphiwa nokukhe ziphuphekiwe. USathana usebenza ngee-arhente zobuntu. Abo benza umzamo wokuguqula uMgaqo-siseko baze baqinisekise umthetho onyanzelisa ukugcinwa kweCawa abaqondi kangako ukuba iya kuba yintoni na imiphumo yoko. Ingxaki enkulu sele isondele phezu kwethu.”
“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.
“Kodwa abakhonzi bakaThixo abafanele ukuzithemba ngokwabo kulo mngcipheko mkhulu. Emibonweni eyanikwa uIsaya, uHezekile, noYohane sibona indlela izulu elinxulumene ngokusondeleyo ngayo neziganeko ezenzekayo emhlabeni kwanokuba lukhulu kangakanani unonophelo lukaThixo ngabo banyanisekileyo kuYe. Ihlabathi alinalo ukuswela umlawuli. Uhlelo lweziganeko ezizayo lusezandleni zeNkosi. Ubungangamsha bezulu bunekamva leentlanga, kwanangemiba yebandla laYo, phantsi kweliso laBo.” Testimonies, volume 5, 752, 753.