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.
喺《Hitler’s Pope》呢本書入面，作者約翰．康威爾（John Cornwell）以嗰位喺希特拉統治德國期間在位嘅未來教宗嘅祖父，同埋教宗庇護九世（Pope Pius IX）被逐出羅馬城嘅經歷，作為故事嘅開端。當庇護九世喬裝成修女逃離羅馬城之時，佢唯一帶同離開嘅人，就係呢位未來教宗嘅祖父。康威爾論述咗呢兩個人之間密切嘅關係，並且其後指出，呢位未來教宗嘅父親同樣與天主教會權力中心有所聯繫。藉此，佢辨明咗自庇護九世時期起，直至第二次世界大戰期間，嗰段歷史所處嘅社會、政治同宗教環境。呢個歷史概覽極具啟發性。
“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.
喺教皇僭妄自擅嘅進程中，又邁進咗一步；到十一世紀，教皇 Gregory VII 宣告羅馬教會乃完全無缺。喺佢所提出嘅各項命題之中，有一條聲稱，按住《聖經》，教會從未犯錯，亦永遠唔會犯錯。然而，呢一項斷言並冇附上《聖經》嘅證據。呢位驕傲嘅教皇又自稱有權廢黜皇帝，並宣稱凡由佢所作出嘅判決，任何人都不得推翻；反之，推翻其他一切人所作決定，乃係佢嘅特權。
“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 Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable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.
「呢位自稱無謬者嘅倡導者，其專橫暴虐嘅性格，喺佢對待德國皇帝亨利四世一事上，得到咗一個觸目嘅例證。呢位君王只因膽敢漠視教皇嘅權威，就被宣告革除教籍，並廢黜王位。亨利因自己嘅諸侯離棄佢，又受到佢哋嘅威嚇，而呢啲諸侯正係喺教皇命令嘅鼓動之下起而反叛，於是驚惶失措，深感有必要與羅馬修好。佢同妻子以及一名忠心嘅僕人一同喺嚴冬之際翻越阿爾卑斯山，為要喺教皇面前自卑。及至抵達格列高利所退居嘅城堡，佢被帶領——唔准帶護衛——進入外院；喺嗰度，於嚴寒嘅冬日之中，佢赤頭露足，衣衫襤褸，等候教皇准許佢入前朝見。直到佢連續三日禁食認罪之後，教皇先屈尊賜予赦免。即使如此，亦只係附帶條件：皇帝必須等候教皇批准，然後先可以重新佩戴王權嘅徽號，或行使君王嘅權柄。而格列高利因自己嘅勝利而洋洋自得，誇稱話，打擊列王嘅驕傲，乃係佢嘅本分。」《善惡之爭》，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.
額我略七世乃一位「無誤論嘅擁護者」，但呢個荒謬嘅主張並未被立為正式教義（dogma），直到庇護九世喺第一次梵蒂岡大公會議中，將呢個愚妄嘅主張確立為既定教義。此教義於1870年7月18日獲得通過，正正喺十四萬四千人第一次失望之前一百五十年嘅同一日。
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.
歷史上有一點發人深省：當庇護九世籌組第一次梵蒂岡大公會議，並推行其有關「無誤論」的教義時，他的動機乃是出於他對所謂「現代主義」的憎惡。這並非根植於一種觀念，以為教宗在界定聖經教義時可以絕無錯誤；這乃是為了維護教宗職權，抗拒法國大革命所產生之影響。其所針對者，正是最終被稱為共產主義之事物。
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.
法國大革命喺歐洲各國嘅統治結構中引發咗劇烈嘅動盪，尤其係對君主政體——即係教皇制——懷有特別深切嘅仇恨。正係一場意大利共和派嘅叛亂，曾經一度將庇護九世同埋佢嘅左右手逐出羅馬。由法國大革命所產生嘅種種哲學所代表嘅「現代主義」，乃係庇護九世嘅頭號宿敵，而佢所制定嘅「無誤論」教義，正係要維護教皇對法國大革命所產生之現代主義思想提出嘅每一項主張。
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).
《但以理書》第十一章第四十節指出，喺1798年，南方王（無神論嘅法國）向北方王（教皇制）施加咗致命嘅傷。
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.
庇護九世所主張嘅無誤論，係同但以理書十一章第四十節所象徵嘅戰爭相連；由一八六九年後期至翌年，庇護九世召開咗第一次梵蒂岡大公會議，即梵一，目的係要確認教宗乃天主教之元首，而天主教乃一切教會之元首，正如查士丁尼於五三三年所頒佈之詔令所宣告者。
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.
第二次梵蒂岡大公會議，亦稱為梵二會議，於1962年至1965年間舉行。此乃天主教會歷史上一項劃時代的事件，亦是近代最具重要性的世界主教會議之一。該會議在教宗若望二十三世領導下召開，並於若望二十三世在1963年逝世後，於教宗保祿六世任內繼續進行。認清這兩次會議之間明顯的分別，乃是重要的。
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.
第一次大公會議旨在確立所謂教宗的「首位權」（primacy），意思是教宗乃教會至高無上的統治者、訓導者及牧者，負責保存並詮釋信仰教義。其權柄在於界定教義信條、頒布教義法令，並就信德與倫理事務作出具權威性的宣告，此即所謂教宗無誤權。這亦包括教宗對普世教會所擁有的管轄權，包括任命主教、規管聖事，以及治理教會行政的權力。
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.
第二次大公會議旨在將教會重新導向為一個合一運動嘅實體。呢兩次大公會議所提出嘅主張係直接相反嘅。保守嘅第一次大公會議，被自由派嘅第二次大公會議所否定。呢兩個派別彼此差異，有如黑夜同白晝；而歸於法蒂瑪三個秘密嘅預言，正好指出一場內部戰爭，並由呢兩次大公會議恰如其分地加以表徵。
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.
預言指出，有一個階層堅持由庇護九世（Pius IX）所代表之首要地位；這一階層乃由所謂「白教宗」、「善教宗」或「善主教」所象徵。另一個與梵蒂岡第二次大公會議（Vatican II）相關聯的階層，則由「黑教宗」、「惡教宗」或「惡主教」所象徵。這兩種政治觀念之爭議，當你到訪葡萄牙法蒂瑪（Fatima）的法蒂瑪奇蹟朝聖地時，便有所表徵。進入之時，通道設於兩尊雕像之間：一邊是一尊黑教宗像，另一邊則是一尊白教宗像。
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).
因此，呢一點就成為咗嗰個人所承受產業嘅一部分；而嗰個人最終就係本書所指明嘅希特拉教宗。佢嘅根源係纏繞喺現代主義（南方王）同埋教宗至上權（北方王）之間嘅鬥爭之中。
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.
應當明白，我哋現正考察呢本書嘅作者，乃係一位地位良好嘅天主教徒；而佢聲明撰寫此書嘅目的，乃係要闡明一項指控：即係喺第二次世界大戰期間在位嘅教皇曾經支持希特拉、納粹，或者對猶太人及其他人所遭受嘅大屠殺負有任何罪責。當康威爾論及庇護十二世嘅祖父——即係主導梵蒂岡第一屆大公會議嘅右手人物——之時，南方王與北方王之間鬥爭嘅歷史，正正喺嗰段歷史當中上演。當「共和主義」革命蔓延到意大利之時，意大利人曾經有大約一年時間將庇護九世逐出羅馬城；自此以後，即使佢後來返回，教皇制度所曾擁有嘅，就只有嗰一百一十英畝、名為梵蒂岡城嘅地方。
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.
佢之所以竟然能夠返回梵蒂岡，唯一嘅辦法就係得到法國軍隊嘅幫助，以及獲得羅斯柴爾德家族——聲名狼藉嘅猶太銀行家——嘅貸款。若要理性地明白教皇制度於第二次世界大戰期間對大屠殺所負嘅共謀責任，就必須對自基督被釘十字架以來歐洲對猶太人嘅態度有一啲基本認識。該書指出，反猶主義同種族主義係兩種不同嘅態度，聲稱希特拉對猶太人嘅憎恨係出於種族主義，因為希特拉視猶太人為較低等嘅人類類別；而反猶主義，則係因為猶太人殺咗上帝而對佢哋產生嘅憎恨。無論兩者其實係完全一樣，抑或確實存在區別，猶太人所遭受嘅困境呢一現實，都值得人加以了解。
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.
例如，今日喺美國，如果使用「ghetto」一詞，大多數人都會認為佢係指城市入面貧窮、衰敗嘅地區。但係，「ghetto」呢個詞原本係指城市中嘅一個區域，特別係意大利威尼斯，喺中世紀期間，猶太人被強迫居住於嗰度。第一個 ghetto 於 1516 年喺威尼斯設立，當時威尼斯共和國將猶太人限制喺城中一個指定區域，稱為「geto nuovo」（新鑄造廠），而呢個名稱最終就演變為 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.
喺歐洲嘅中世紀期間，猶太人喺可居住嘅地方，以及獲准從事嘅職業方面，都受到限制。呢啲限制係建基於反猶太主義嘅舊有定義；所指嘅係一種信念，認為猶太人殺害咗上帝，而佢哋其後一切嘅困苦，皆係因其自身嘅行為而自招。
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.
喺中世紀，有一項既定嘅傳統，就係基督徒唔可以放貸，亦唔可以就借貸收取利息。猶太人則獲豁免於呢項限制之外，而放貸亦成為咗猶太人獲准從事嘅職業之一。猶太銀行家，例如 Rothschild 家族，成為咗兌換銀錢嘅人，呢係因應法律對佢哋可從事何種職業所施加嘅限制而形成嘅。當 Pius IX 需要資金返回 Vatican 嘅時候，佢因為唔再統治 Rome 城而感到嘅挫折，因住必須向猶太人伸手借錢，就更加被放大。
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.
喺庇護九世被逐出羅馬之前，關於猶太人以及教會與猶太人之關係，佢似乎屬於兩個陣營其中之一。呢兩個陣營，一個認為猶太人無論遭遇乜嘢，都只不過係得返佢哋應得嘅報應；另一個則傾向於對猶太人稍施憐憫。當庇護九世喺被逐之後返回梵蒂岡時，佢喺流亡之前有時所表現出嚟嘅憐憫，就再冇表現過。喺流亡之前，佢曾經關閉羅馬城內嘅猶太人區；而喺佢返去之後，佢重新設立猶太人區，並開始向猶太人徵稅，以彌補佢喺財政上所受嘅損失。
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.
教宗庇護九世嘅右手人物係馬坎托尼奧·帕切利（Marcantonio Pacelli），即係希特拉嘅教宗嘅祖父。佢係一名律師，隸屬於一個支持教廷嘅特殊律師階層。佢個仔成為咗同一個精英律師階層嘅一員；佢個孫亦然，而呢個孫最終就成為咗希特拉嘅教宗。該書喺敘述完尤金尼奧·帕切利（Eugenio Pacelli）祖父、父親，以及佢嘅少年時期同教育背景嘅歷史之後，隨即論及帕切利開始為教廷工作時所擔任嘅職位。作為一名出身於教宗精英律師世家嘅律師，佢被揀選去主管一個專門處理合約嘅部門，而呢啲合約被稱為協約（concords）。喺1901年，帕切利被調入宗座國務院（Papal Secretariat of State）辦公室。
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.
帕切利成為列國嘅使節。按先知性嘅意義，帕切利成為嗰個法律上嘅接觸點，使地上眾王與教皇制所行嘅淫亂得以完成。1903年，庇護十世加冕為教皇；佢隨即開始攻擊製造出「相對主義同懷疑主義」嘅「知識毒素」。主理庇護十世清除「現代主義」工作嘅人，係翁貝托・貝尼尼；佢同帕切利喺同一個辦公室工作。貝尼尼曾經論到一群世界級歷史學家，話佢哋係一班對佢哋而言，「歷史只不過係一場持續而絕望嘅嘔吐企圖」嘅人。對於呢一類人，只有一個補救方法：「宗教裁判所！」喺貝尼尼睇嚟，凡係對法國大革命所帶出嘅思想表現出任何同情嘅歷史學家，都應該被處決。
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.
正式而言，貝尼尼為教皇制運作宣傳部；但非正式而言，他同時亦經營一個秘密間諜網絡，旨在查明任何對源自南方王之「現代主義」稍有同情嘅天主教徒。最終，到咗1910年，他嘅工作促成咗一項指令，規定教皇制嘅僱員必須宣誓一項稱為《反現代主義誓詞》嘅誓言。呢項誓詞至今仍然有效。若要受僱於梵蒂岡，你就必須宣誓憎恨現代主義思想；以今日嘅講法，我哋會稱之為共產主義思想。
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.
喺 Cronwell 嘅著作摘要中，書前摺頁寫道：「喺本世紀頭十年，Pacelli 身為一位才華出眾嘅年輕梵蒂岡律師，協助塑造咗一套前所未有嘅教宗權力意識形態；喺 1920 年代，佢運用狡計同勒索，喺德國施加權力。到咗 1933 年，希特拉成為咗佢最理想嘅談判夥伴，並且訂立咗一項政教協定，授予天主教會宗教同教育方面嘅利益，作為交換條件，天主教徒要退出社會同政治行動。呢種由羅馬強加嘅政治天主教『自願』退位，促成咗納粹主義嘅興起。」
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.”
喺1933年7月14日嘅一次內閣會議上，阿道夫．希特拉喺嗰個月表達咗佢嘅意見，指帕切利同納粹黨所炮製、並賦予德國嘅嗰份政教協定，建立咗「一個信任嘅範圍……喺對抗國際猶太人勢力日益展開嘅鬥爭之中。」
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.
康威爾嘅著作並未獲得天主教徒良好接納，因為佢哋拒絕接受呢個證據：帕切利乃希特拉得以上台掌權嘅主要原因，而德國原本係一個以天主教徒佔多數嘅國家。帕切利曾經達成一項協議，自1933年起，禁止天主教出版社、天主教新聞機構同天主教學校就希特拉所走嘅方向發表任何言論。呢本書追溯咗帕切利明顯嘅反猶傾向；其後，佢喺第二次世界大戰期間成為教宗。根據書中所引用極為可靠嘅歷史資料，至少有三點係可以確立嘅。
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.
第一點係北方王同南方王之間嘅爭戰，正如《但以理書》第十一章所表明嘅。在呢場爭戰當中，敵對雙方乃係天主教對無神論，即教皇對共產主義。另一點係，教皇喺第二次世界大戰期間，曾經運用納粹主義作為佢對抗無神論嘅代理軍隊；正如教皇喺一九八九年運用背道嘅新教，作為其對抗蘇聯無神論嘅代理軍隊一樣。呢本書亦指出，從法蒂瑪神蹟所發出嘅撒但信息，所代表嘅內在同外在預言結構。
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.
但以理書第十一章第十一、十二節所表徵之拉非亞邊境戰爭，正代表現今正在烏克蘭上演之邊境戰爭。古代那場戰爭乃是熱戰；第二場則是第二次代理人戰爭，其中參與的代理軍隊有致命性的直接交鋒。拉非亞指出，這場邊境戰爭乃是北方王與南方王之間的戰爭；然而，預言教導我們，直到那快將來到的星期日法之前，推羅的淫婦被人忘記，耶洗別在撒馬利亞，而希羅底卻缺席了希律的生日筵席。這三個見證，說明了在當前這段歷史中北方王所扮演的角色，就是她在幕後操縱一切。當她被忘記之時所發生的熱戰、代理人戰爭與冷戰，都是藉着她的代理軍隊而完成的。
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.
俄羅斯就是南方王，而家正捲入一場邊境戰爭；呢場戰爭嘅資金，係由西方世界嘅全球主義者所提供，主要係美國進步派民主黨人，以及 RINO（名義上係共和黨人）嘅共和黨人。當《但以理書》第十一章第四十節將美國描繪為北方王嘅代理軍隊之時，其兩個先知性特徵，就係軍事力量同財政實力。美國現今喺烏克蘭所做嘅，正如佢喺1989年所做嘅一樣，乃係幫助教皇對抗俄羅斯；而喺地面上保衛烏克蘭嘅代理軍隊，充斥住納粹支持者，甚至連主流媒體都無法否認。羅馬如今正使用同佢喺第二次世界大戰呢場熱戰之中，以及喺1989年所使用嘅同一類代理軍隊，去對俄羅斯作戰。請讀《Hitler’s Pope, the Secret History of Pius XII》。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
照樣，當上帝將要向蒙愛的約翰啟示教會在未來世代嘅歷史之時，祂藉着向佢顯現「一位好像人子」，在象徵七個教會嘅燈臺中間行走，向佢保證救主對祂子民嘅關注同看顧。當約翰被指示看見教會與地上權勢最後重大嘅爭戰時，佢亦獲准得見忠心之人最終嘅勝利同拯救。佢看見教會被帶進與獸及獸像致命嘅衝突之中，而對嗰獸嘅敬拜亦在死亡威嚇之下被強制推行。但當佢越過戰場上嘅煙霧同喧囂而望，便看見有一班人與羔羊站在錫安山上；佢哋唔係有獸嘅印記，乃係有「父嘅名寫在額上」。佢又看見「那些勝了獸和獸的像，並牠名字數目的人，都站在玻璃海上，拿着上帝的琴」，並且歌唱摩西同羔羊之歌。
“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.
「呢啲教訓乃係為我哋嘅益處而賜下。我哋必須將我哋嘅信心安穩地建立喺上帝身上，因為喺我哋前面，正有一段時期要試煉人嘅心靈。基督喺橄欖山上，重述咗嗰啲要喺祂第二次降臨之前發生嘅可怕審判：『你哋也要聽見打仗和打仗的風聲。』『民要攻打民，國要攻打國；多處必有饑荒、瘟疫、地震。這都是災難的起頭。』呢啲預言雖然喺耶路撒冷被毀嘅時候得到局部應驗，但佢哋更直接係應用於末後嘅日子。」
“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.
「我哋正站喺重大而莊嚴之事件嘅門檻上。預言正迅速應驗。主已經到門前。喺我哋面前，快將展開一段使一切活人都深感關切嘅時期。過去嘅爭論將要再度被挑起；新嘅爭論亦將興起。喺我哋呢個世界將要上演嘅景象，人而家甚至連夢都未夢想到。撒但正藉着人嘅代理而運作。嗰啲企圖修改憲法、並謀求制定強制遵守星期日嘅法律嘅人，幾乎毫不明白其結果將會如何。危機已經迫在眉睫。」
“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.
「但係，喺呢一個重大嘅危機之中，上帝嘅僕人唔可以倚靠自己。喺賜畀以賽亞、以西結同約翰嘅異象之中，我哋睇見，天庭同地上所發生嘅事聯繫得幾咁密切，亦睇見上帝對嗰啲忠於祂之人嘅眷顧係幾咁深厚。世界並唔係冇統治者。將要發生之事嘅安排，掌握喺主嘅手中。天上之尊榮者，將列國嘅命運，同埋祂教會嘅事務，都親自掌管。」《證言》卷五，752, 753。