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# The Book of Daniel - Number One-Hundred and Seventy-Three

Littafin Daniyel — Na Dari da Saba’in da Uku

The Papal Shadows: Unveiling the Influence and Intentions Behind “Hitler’s Pope”

Inuwar Paparoma: Bayyana Tasiri da Manufofi da ke Bayan “Paparoman Hitler”

Author

Jeff Pippenger

Published

April 3, 2024

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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.

A cikin littafin da ake wa take, *Hitler’s Pope*, marubucin nan John Cornwell ya fara labarin papon nan na gaba wanda ya yi sarauta a lokacin da Hitler yake mulkin Jamus, da kakansa da kuma Paparoma Pius IX, waɗanda aka kore su daga Birnin Roma. Sa’ad da Pius IX ya gudu daga birnin Roma, sanye da kama irin ta wata zuhura, mutumin kaɗai da ya tafi da shi shi ne kakan wannan papon na gaba. Cornwell ya tabo dangantaka ta kusa tsakanin mutanen nan biyu, sannan daga baya ya nuna yadda mahaifin wannan papon na gaba shi ma yake da alaƙa da cibiyar iko ta Cocin Katolika. Ta yin haka ya bayyana yanayin zamantakewa, siyasa, da addini na tarihin daga zamanin Pius IX har zuwa Yaƙin Duniya na Biyu. Wannan tsokaci na tarihin yana da matuƙar bayar da ilimi.

> “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.

> “An ɗauki wani mataki na ƙarin ɗaukakar kai ta papanci, sa’ad da, a ƙarni na goma sha ɗaya, Paparoma Gregory VII ya shelanta kamilcin Cocin Roma. Daga cikin bayanan da ya gabatar akwai wani da ya bayyana cewa coci ba ta taɓa yin kuskure ba, kuma ba za ta taɓa yin kuskure ba, bisa ga Nassosi. Amma hujjojin Nassi ba su kasance tare da wannan ikirari ba. Wannan mai girman kai na kujerar papanci ya kuma yi da’awar ikon tube sarakuna daga mulki, ya kuma bayyana cewa babu wani hukunci da ya zartar da wani zai iya sokewa, amma cewa gata ce ta matsayinsa ya soke shawarwarin kowa.”

> “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.

> “Wani abin misaltawa mai ban mamaki na halin zalunci na wannan mai fafutukar rashin-kuskure an nuna shi cikin yadda ya bi da sarkin Jamus, Henry IV. Saboda ya yi gangancin yin watsi da ikon shugaban cocin, aka shelanta cewa an yanke shi daga tarayya kuma an tube shi daga mulki. Cike da tsoro saboda yariman nasa sun yashe shi kuma suka yi masa barazana—waɗanda umarnin shugaban cocin ya ƙarfafa su ga tayar masa—Henry ya ga wajabcin ya nemi sulhu da Roma. Tare da matarsa da wani bawa mai aminci ya ƙetare tsaunukan Alps a tsakiyar hunturu, domin ya ƙasƙantar da kansa a gaban shugaban cocin. Da ya isa hasumiyar da Gregory ya koma ya fake a cikinta, aka kai shi, ba tare da masu tsaronsa ba, zuwa wani fili na waje, kuma a can, cikin tsananin sanyin hunturu, da kansa a buɗe da ƙafafunsa tsirara, sanye da tufafi na bakin ciki, ya jira izinin shugaban cocin ya shiga gabansa. Sai bayan ya ci gaba har kwana uku yana azumi yana kuma furta zunubansa, ne shugaban cocin ya ga dama ya ba shi gafara. Ko a lokacin ma, sai da sharadin cewa dole sarkin ya jira amincewar shugaban cocin kafin ya sāke ɗaukar alamomin sarauta ko ya aiwatar da ikon mulki. Kuma Gregory, cike da murna saboda nasararsa, ya yi fahariya cewa aikinsa ne ya ƙasƙantar da girman kai na sarakuna.” 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 ya kasance “mai goyon bayan rashin iya kuskure,” amma wannan iƙirari na abin dariya ba a mai da shi koyarwar hukuma ba (dogma) sai a zamanin Pius IX, wanda ya mai da wannan iƙirari marar hikima ya zama tsayayyar koyarwa a Majalisar Vatican ta farko. An amince da wannan koyarwa a ranar 18 ga Yuli, 1870, shekara ɗari da hamsin cif kafin ranar ɓacin rai na farko na mutum ɗari da arba’in da huɗu.

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.

Abin da yake da muhimmanci game da wannan tarihi shi ne cewa sa’ad da Pius IX ya shirya Majalisar Vatican ta Farko, kuma ya aiwatar da koyarwarsa ta rashin yiwuwar kuskure, abin da ya motsa shi ya samo asali ne daga ƙiyayyarsa ga abin da ake kira “zamaniyanci.” Ba ta samo asali daga ra’ayin cewa wani Paparoma ba zai iya yin kuskure ba sa’ad da yake fayyace koyaswar Littafi Mai Tsarki; a maimakon haka, kariya ce ga adawar papanci ga tasirin da Juyin Juya Halin Faransa ya haifar. An karkatar da ita ne ga abin da daga baya za a san shi da Kwaminisanci.

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.

Juyin Juya Halin Faransa ya jawo babban rikicewa a tsarin mulkin ƙasashen Turai, tare da wata ƙiyayya ta musamman ga sarautar da take ita ce papacy. Tawayen Jamhuriyar Italiya ne ya kori Pius IX na ɗan lokaci daga Roma, tare da na hannun damansa. “Modernism,” wanda falsafanci iri-iri da Juyin Juya Halin Faransa ya haifar suka wakilta, shi ne babban maƙiyin Pius IX, kuma an tsara koyarwarsa ta rashin kuskure domin ta tabbatar da kowane iƙirari da fafaroma ya yi a kan ra’ayoyin modernists da Juyin Juya Halin Faransa ya haifar.

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).

Daniyel sura ta goma sha ɗaya, aya ta arba’in ta bayyana cewa a shekara ta 1798, sarkin kudu (Faransa marar yarda da Allah), ya yi wa sarkin arewa (paparoma) raunin mutuwa.

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.

Koyarwar rashin kuskure ta Pius IX tana da alaƙa da yaƙin da aya ta arba’in ta Daniyel goma sha ɗaya ta wakilta, kuma tun daga ƙarshen shekarar 1869 zuwa shekara ta gaba Pius IX ya tara Majalisar Vatican ta farko, wadda aka sani da Vatican ta Farko, da nufin tabbatar da cewa Paparoma shi ne shugaban Katolika, kuma cewa Katolika ita ce shugabar dukan ikklisiyoyi, kamar yadda dokar Justinian ta shelanta a shekara ta 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.

Taron Majalisar Vatican na Biyu, wanda kuma ake kira Vatican II, an gudanar da shi daga 1962 zuwa 1965. Ya kasance muhimmin al’amari mai tarihin gaske a cikin tarihin Cocin Katolika, kuma ɗaya daga cikin manyan majalisun ƙoli na ikilisiyoyi mafi muhimmanci a zamanin yau. An kira wannan majalisa ƙarƙashin jagorancin Paparoma John XXIII, kuma ta ci gaba a lokacin shugabancin Paparoma Paul VI bayan rasuwar John XXIII a shekara ta 1963. Yana da muhimmanci a gane bambanci bayyananne da ke tsakanin waɗannan majalisu biyu.

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.

Majalisa ta farko ta kasance domin tabbatar da abin da ake kira “fifikon matsayi” na papa, ma’ana cewa papa shi ne babban mai mulki, malami da makiyayi na Ikilisiya, wanda ke da alhakin kiyaye da fassara koyaswar bangaskiya. Ikonsa ya ƙunshi ayyana akidu, fitar da umarnai na koyarwa, da yin furuci masu cikakken iko a kan al’amuran bangaskiya da ɗabi’a, abin da aka sani da rashin kuskuren papa. Haka kuma ya haɗa da ikon shari’a na papa a kan Ikilisiya ta duniya baki ɗaya, ciki har da ikon naɗa bishops, tsara tsare-tsaren sacramentoci, da tafiyar da harkokin gudanarwar Ikilisiya.

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.

Majalisa ta biyu an nufe ta ne domin karkatar da ikilisiya zuwa wani tsari na haɗin kan addinai. Majalisun sun kasance shawarwari da suka yi karo da juna kai tsaye. Majalisa ta farko mai ra’ayin mazan jiya, majalisa ta biyu mai sassaucin ra’ayi ta yi mata saɓani. Waɗannan ɓangarori biyu sun bambanta da juna kamar dare da rana, kuma annabcin da ake dangantawa da sirrika uku na Fatima yana bayyana wani yaƙi na cikin gida wanda waɗannan majalisu biyu suke wakilta daidai.

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.

Annabcin ya bayyana wani rukuni da ke riƙe da fifikon da Pius IX ya wakilta, a matsayin waɗanda abin da ake kira ko dai “farin paparoma,” ko “paparoma nagari,” ko kuma “bishop nagari” ke wakilta; kuma ɗayan rukunin, mai alaƙa da Vatican II, abin da ake kira “baƙin paparoma,” ko “paparoma mugu,” ko kuma “bishop mugu” ne ke wakilta. Rigimar waɗannan ra’ayoyin siyasa guda biyu tana bayyana sa’ad da ka ziyarci wurin bauta na mu’ujizar Fatima, a Fatima, Portugal. Sa’ad da ake shiga, an shimfiɗa hanyar tafiya a tsakanin mutum-mutumin baƙin paparoma a gefe ɗaya, da farin paparoma a ɗayan gefen.

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).

Saboda haka, ya zama wani ɓangare na gadon mutumin da daga ƙarshe zai zama abin da littafin ya bayyana a matsayin papen Hitler, cewa asalinsa sun haɗu ƙwarai da gwagwarmayar da ke tsakanin modernism (sarkin kudu), da fifikon papanci (sarkin arewa).

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.

Ya kamata a fahimta cewa marubucin littafin da muke nazari a kai ɗan Katolika ne mai cikakken matsayi mai kyau, kuma manufarsa da ya bayyana ta rubuta littafin ita ce ya yi haske a kan zargin cewa fafaroma da ya yi mulki a lokacin Yaƙin Duniya na Biyu ya goyi bayan Hitler, ’yan Nazi, ko kuma yana da wani laifi a kisan kare dangi da aka yi wa Yahudawa da sauran mutane. Sa’ad da Cornwell ya yi magana game da kakannin Pius XII, wanda shi ne babban mataimakin da ya tsara Majalisar Vatican ta Ɗaya, tarihin gwagwarmayar da ke tsakanin sarakunan kudu da arewa yana sake bayyana kansa a cikin wannan tarihin. Sa’ad da juyin juya halin “Republicanism” ya isa Italiya, na kusan shekara guda, ’yan Italiya suka kori Pius IX daga birnin Roma, kuma tun daga wancan lokaci, ko bayan ya dawo ma, duk abin da papanci ya taɓa mallaka shi ne kadada ɗari da goma, da aka sani da Birnin Vatican.

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.

Hanyar kaɗai da ya ma iya komawa zuwa Vatican ita ce tare da taimakon sojojin Faransa, da kuma rance daga gidan Rothschild, mashahuran bankunan Yahudawa marasa kyakkyawan suna. Domin a fahimci cikin hikima irin sa hannun da papacy ta yi a kisan kiyashin Holocaust a lokacin Yaƙin Duniya na Biyu, dole ne a samu ɗan fahimta ta asali game da yadda Turai ta ɗauki Yahudawa tun bayan gicciyen Almasihu. Littafin ya nuna cewa ƙin Yahudawa da wariyar launin fata abubuwa ne biyu mabambanta, yana cewa ƙiyayyar Hitler ga Yahudawa ta kasance ta wariyar jinsin mutane ce, domin Hitler ya ɗauki Yahudawa a matsayin wani ƙananan rukuni na ’yan Adam, alhali kuwa ƙin Yahudawa shi ne ƙyamar Yahudawa saboda sun kashe Allah. Ko kuwa abu ɗaya ne tak kuma babu bambanci a tsakaninsu, ko kuwa lalle akwai rarrabewa tsakanin su biyun, gaskiyar wahalar da Yahudawa suka sha abu ne mai daraja a fahimta.

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.

Alal misali, a Amurka a yau idan aka yi amfani da kalmar “ghetto,” mafi yawan mutane suna ɗauka cewa ita ce ma’anar ɓangaren gari matalauci kuma lalatacce. Amma asali kalmar “ghetto,” tana nufin wani sashe na birni, musamman a Venice, Italiya, inda aka tilasta wa Yahudawa su zauna a lokacin Tsakiyar Zamani. An kafa ghetto na farko a Venice a shekara ta 1516, sa’ad da Jamhuriyar Venice ta tsare Yahudawa a wani yanki na musamman na birnin da aka sani da “geto nuovo” (sabuwar ma’aikatar narkar da ƙarfe), wanda daga bisani ya zama sananne da suna 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.

A Turai a tsawon Zamani na Tsakiyar daula, an takaita wa Yahudawa wuraren da za su iya zama, haka kuma sana’o’i da aka yarda su yi. Waɗannan takunkumai sun ginu ne bisa tsohuwar ma’anar ƙin Yahudawa, wadda ta danganci imanin cewa Yahudawa ne suka kashe Allah, kuma cewa dukan matsalolinsu na baya-bayan nan sun jawo wa kansu ne ta wurin ayyukansu na kansu.

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.

A tsakiyar zamanai, an riga an kafa al’ada cewa Kiristoci ba za su iya ba da rance ko kuma karɓar ruwa a kan bashi ba. An keɓe Yahudawa daga wannan ƙuntatawa, kuma ba da rance ya zama ɗaya daga cikin sana’o’in da aka yarda Yahudawa su yi. Masu bankin Yahudawa, irin su dangin Rothschild, su ne masu musayar kuɗi sakamakon ƙuntatawar doka game da irin sana’o’in da aka yarda su yi. Sa’ad da Pius IX ya buƙaci kuɗi domin komawa Vatican, takaicin da ya ke yi na cewa ba ya ƙara mulkin birnin Roma ya ƙaru saboda wajibcin da ya hau kansa na ya nemi kuɗi daga Yahudawa.

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.

Kafin a kore shi daga Roma, Pius IX ya bayyana kamar yana cikin ɗaya daga cikin sansanoni biyu dangane da Yahudawa da dangantakar coci da Yahudawa. Sansanoni biyun sun ƙunshi waɗanda suka gaskata cewa Yahudawa, ko mene ne ya faru da su, kawai suna karɓar abin da ya dace da su, da kuma ɗaya bangaren da ya fi karkata ga nuna ɗan jinƙai ga Yahudawa. Lokacin da Pius IX ya koma Vatican, bayan an kore shi, jinƙan da ya taɓa nunawa wani lokaci kafin gudun hijirarsa bai ƙara bayyana ba har abada. Kafin gudun hijirarsa ya rufe getto a birnin Roma, kuma bayan dawowarsa ya sāke kafa getton, ya kuma fara ɗora haraji a kan Yahudawa domin ya tattara asarorin kuɗinsa.

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.

Mutumin hannun dama na Paparoma Pius IX shi ne Marcantonio Pacelli, kakannin Paparoman Hitler. Lauya ne wanda yake cikin wata ƙungiya ta musamman ta lauyoyi da ke goyon bayan papanci. Ɗansa ya shiga cikin wannan rukuni na fitattun lauyoyi, haka ma jikansa, wanda daga baya zai zama Paparoman Hitler. Bayan littafin ya bi tarihin kakannin Eugenio Pacelli, da na mahaifinsa, da kuma ƙuruciyarsa da iliminsa, sai ya yi magana a kan matsayin da Pacelli ya ɗauka sa’ad da ya fara aikinsa domin papanci. A matsayinsa na lauya, daga zuriyar fitattun lauyoyin papanci, an zaɓe shi ya jagoranci wani sashe da ya ƙware a kan yarjejeniyoyi, waɗanda ake kira concords. A shekara ta 1901 aka shigar da Pacelli cikin ofishin Sakatariyar Harkokin Ƙasa ta Paparoma.

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 ya zama wakili zuwa ga al’ummai. A ma’anar annabci, Pacelli ya zama halastaccen wurin tuntuɓa da ya cika fasikancin sarakunan duniya tare da papacy. A shekarar 1903, an naɗa Pius X a matsayin fafaroma. Nan take ya fara kai hari ga “gubar tunani” wadda ta haifar da “relativism da skepticism.” Mutumin da ya jagoranci ƙoƙarin Pius X na kawar da “modernism” shi ne Umberto Benigni, wanda ya yi aiki a ofishi ɗaya da Pacelli. Benigni ya taɓa faɗa game da wata ƙungiya ta masana tarihi na matakin duniya cewa su mutane ne waɗanda, a wajensu, “tarihi ba kome ba ne face ci gaba da yunƙurin yin amai cikin fidda rai. Ga irin wannan nau’in ɗan adam magani guda ɗaya ne kawai: binciken ƙetare!” A wurin Benigni, duk wani masanin tarihi da ya nuna wata alamar tausayawa ga ra’ayoyin da suka fito daga Juyin Juya Halin Faransa, ya kamata a kashe shi.

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.

A hukumance, Benigni ne ya jagoranci ma’aikatar yaɗa farfaganda ta papacy, amma a ɓoye kuma shi ne ya tafiyar da wata ƙungiyar leƙen asiri ta sirri, wadda aka tsara domin gano duk wani Katolika da yake da wata alamar goyon baya ga “modernism,” wadda ta samo asali daga wurin sarkin kudu. A ƙarshe, a shekara ta 1910, aikinsa ya haifar da wata umarni da ta tilasta wa ma’aikatan papacy su yi rantsuwa, wadda ake kira Rantsuwar Adawa da Modernism. Har yanzu tana nan da ƙarfi. Domin a ɗauke ka aiki a Vatican dole ne ka rantse da ƙin ra’ayoyin modernist, waɗanda a yau za mu kira ra’ayoyin kwaminisanci.

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.

A taƙaitaccen bayani na littafin Cronwell, a kan shafin ciki na murfi an bayyana cewa, “A cikin shekaru goma na farko na ƙarni, a matsayinsa na hazikin matashin lauya na Vatican, Pacelli ya taimaka wajen tsara wata akida ta ikon Paparoma wadda ba ta taɓa samun irinta ba; a cikin shekarun 1920, ya yi amfani da wayo da kuma baƙar fata wajen kakaba iko a Jamus. A shekara ta 1933, Hitler ya zama cikakken abokin tattaunawarsa, kuma aka kafa wata yarjejeniya wadda ta bai wa Cocin Katolika gata na addini da na ilimi a musayar janye Katolika daga ayyukan zamantakewa da na siyasa. Wannan ‘na son rai’ murabus na Katolika ta siyasa, wanda aka kakaba daga Roma, ya sauƙaƙa haɓakar Naziyanci.”

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.”

A wani taron majalisar ministoci a ranar 14 ga Yuli, 1933, Adolph Hitler ya bayyana ra’ayinsa a wannan watan cewa yarjejeniyar da Pacelli ya kulla da ’yan Nazi ta bai wa Jamus “wani yanki na amincewa…. A cikin fafutukar da ke ci gaba da bunƙasa da Yahudawan duniya.”

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.

Littafin Cornwell bai samu karɓuwa mai kyau daga Katolika ba, waɗanda suka ƙi amincewa da shaidar cewa Pacelli ne babban dalilin da ya sa Hitler ya sami damar hawa mulki, domin Jamus ƙasa ce mai rinjaye na Katolika. Pacelli ya ƙulla wata yarjejeniya da ta hana gidan buga littattafan Katolika, hukumomin labaran Katolika da makarantu na Katolika faɗin wani abu game da alkiblar Hitler tun daga shekara ta 1933 zuwa gaba. Littafin ya bi diddigin bayyananniyar karkatar Pacelli zuwa ƙin Yahudawa, wanda daga bisani ya zama shugaban Kirista na Katolika a lokacin Yaƙin Duniya na Biyu. Aƙalla abubuwa uku za a iya tabbatar da su bisa tushen tarihin da suke da matuƙar aminci daga littafin.

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.

Na farko shi ne yaƙin sarkin arewa da sarkin kudu, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya. A cikin wannan yaƙi, maƙiyan su ne Katolika da rashin yarda da Allah, fafaroma da Kwaminisanci. Wani batu kuma shi ne cewa fafaroma ya yi amfani da Naziyanci a matsayin rundunarsa ta wakilci wajen yaƙi da rashin yarda da Allah a lokacin Yaƙin Duniya na Biyu, kamar yadda fafaroma ya yi amfani da Furotesta masu ridda a shekara ta 1989, a matsayin rundunarsa ta wakilci wajen yaƙi da rashin yarda da Allah na Tarayyar Soviet (USSR). Littafin kuma yana bayyana tsari na annabci na ciki da na waje wanda saƙonnin shaidanci da suka fito daga mu’ujizar Fatima suka wakilta.

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.

Yaƙin iyaka na Raphia, wanda aka wakilta a ayoyi na goma sha ɗaya da goma sha biyu na Daniyel sura ta goma sha ɗaya, yana wakiltar yaƙin iyaka da ake aiwatarwa a halin yanzu a Ukraine. Yaƙin dā ya kasance yaƙi mai zafi, na biyun kuma shi ne yaƙin wakilai na biyu, tare da rundunonin wakilai da abin ya shafa suna hulɗa ta kisa da rayuwa. Raphia tana fayyace yaƙin iyakar a matsayin yaƙi tsakanin sarkin arewa da sarkin kudu, amma annabci yana koyar da cewa har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, karuwar Taya an manta da ita, Jezebel tana cikin Samariya, kuma Herodias ta tsallake bikin ranar haihuwar Hirudus. Waɗannan shaidu uku game da rawar da sarkin arewa yake takawa a cikin wannan tarihi na yanzu, su ne cewa ita tana bayan fage tana jan igiyoyi. Yaƙe-yaƙe masu zafi, yaƙe-yaƙen wakilai, da yaƙe-yaƙen sanyi da suke faruwa yayinda aka manta da ita, ana aiwatar da su ne ta hannun rundunonin wakilanta.

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.

Rasha ita ce sarkin kudu, kuma a yanzu tana cikin wani yaƙi na kan iyaka da ‘yan duniya-ɗaya na Yammacin duniya suke ɗaukar nauyinsa ta fuskar kuɗi, musamman ‘yan Democrat masu ra’ayin ci gaba da kuma ‘yan Republican na RINO (Republican In Name Only) a cikin Amurka. Sa’ad da aka wakilci Amurka a matsayin rundunar wakili ta sarkin arewa a aya ta arba’in ta Daniyel goma sha ɗaya, siffofinta biyu na annabci su ne ƙarfin soja da ikon kuɗi. Amurka tana aiwatar da wannan aiki a Ukraine irin wanda ta yi a 1989, tana taimakon Paparoma a kan Rasha, kuma rundunar wakili da take a filin daga, wadda take kare Ukraine, tana cike da masu goyon bayan Nazi har ma kafafen yaɗa labarai na gama-gari ba za su iya musanta hakan ba. Roma a yanzu tana amfani da irin waɗannan rundunonin wakilai da ta yi amfani da su a yaƙin zafi wanda shi ne Yaƙin Duniya na Biyu, da kuma a 1989, domin yin yaƙi da Rasha. Karanta littafin nan: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

> “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.

> “Haka nan kuma, sa’ad da Allah yake shirin buɗe wa ƙaunataccen Yohanna tarihin ikilisiya domin zamanai masu zuwa, sai Ya ba shi tabbacin sha’awar Mai Ceto da kulawarsa ga mutanensa ta wurin bayyana masa ‘wani mai kama da Ɗan mutum,’ yana tafiya a tsakiyar fitulun, waɗanda suke wakiltar ikilisiyoyi bakwai. Yayinda aka nuna wa Yohanna manyan gwagwarmaya na ƙarshe na ikilisiya da ikokin duniya, an kuma ba shi izinin ganin nasara ta ƙarshe da kuɓutar masu aminci. Ya ga an jefa ikilisiya cikin mummunar fafatawa ta mutuwa da dabbar nan da kuma siffarta, kuma aka tilasta bautar wannan dabbar da barazanar kisa. Amma da ya dubi bayan hayaƙi da hayaniyar yaƙin, sai ya hangi wani taro a kan Dutsen Sihiyona tare da Ɗan Ragon, suna da, maimakon alamar dabbar, ‘sunan Uba a rubuce a goshinsu.’ Kuma ya sāke ganin ‘waɗanda suka yi nasara a kan dabbar, da siffarta, da alamarta, da kuma adadin sunanta, suna tsaye a kan tekun gilashi, suna da garayun Allah’ suna rera waƙar Musa da ta Ɗan Ragon.”

> “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.

> “Waɗannan darussa domin amfaninmu ne. Muna bukatar mu kafa bangaskiyarmu ga Allah, gama akwai wani lokaci nan gaba kaɗan a gabanmu wanda zai gwada rayukan mutane. Kristi, a kan Dutsen Zaitun, ya sake bayyana hukunce-hukuncen ban tsoro da za su riga zuwansa na biyu: ‘Za ku ji yaƙe-yaƙe da jita-jitar yaƙe-yaƙe.’ ‘Al’umma za ta taso gāba da al’umma, mulki kuma gāba da mulki: za a kuma yi yunwa, da annoba, da girgizar ƙasa a wurare dabam-dabam. Duk waɗannan su ne farkon baƙin ciki.’ Ko da yake waɗannan annabce-annabce sun sami cika a wani ɓangare a lokacin hallakar Urushalima, suna da amfani mafi kai tsaye ga kwanaki na ƙarshe.”

> “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.

> “Muna tsaye a ƙofar manya da kuma masu girma na al’amura. Annabci yana cika da sauri. Ubangiji yana bakin ƙofa. Ba da daɗewa ba wani zamani mai cike da matuƙar muhimmanci ga dukan masu rai zai buɗe a gabanmu. Rigingimun da suka gabata za a sake tayar da su; sababbin rigingimu kuma za su taso. Abubuwan da za a aiwatar a duniyarmu ba a ma taɓa mafarkinsu ba tukuna. Shaidan yana aiki ta wurin wakilan mutane. Waɗanda suke ƙoƙarin sauya Kundin Tsarin Mulki kuma su tabbatar da wata doka mai tilasta kiyaye Lahadi, ba su da cikakken sanin abin da sakamakon zai kasance ba. Wani babban rikici yana gab da aukowa a kanmu.”

> “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.

> “Amma bayin Allah ba za su dogara ga kansu ba a cikin wannan babban yanayin gaggawa. A cikin wahayoyin da aka bai wa Ishaya, da Ezekiyel, da Yohanna, muna ganin yadda sama take da kusanci ƙwarai da abubuwan da suke faruwa a duniya da kuma yadda kulawar Allah take da girma ga waɗanda suke masu aminci gare Shi. Duniya ba ta rasa mai mulki ba. Tsarin abubuwan da za su zo yana cikin hannun Ubangiji. Ɗaukakar sama tana riƙe da ƙaddarar al’ummai, haka kuma da al’amuran cocinsa, a ƙarƙashin kulawarsa ta kansa.” Testimonies, juzu’i na 5, 752, 753.

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