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

Akwụkwọ Daniel - Nọmba Otu-Narị na Iri Asaa na Atọ

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

Onyinyo Papa: Iwepụ Nkpuchi n’ike na Ebumnuche ndị dị n’azụ “Papa 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.

N’akwụkwọ a kpọrọ Hitler’s Pope, odee ya bụ John Cornwell malitere akụkọ banyere poopu ga-abịa n’ọdịnihu, onye chịrị mgbe Hitler nọ na-achị Germany, site n’akụkọ nna nna ya na Pope Pius IX, ndị a chụpụrụ n’Obodo Rome. Mgbe Pius IX gbapụrụ n’obodo Rome, n’iyi uwe dị ka nọn, naanị nwoke ọ kpọrọ soro ya bụ nna nna poopu ahụ ga-abịa n’ọdịnihu. Cornwell tụlere mmekọrịta chiri anya dị n’etiti ndị ikom abụọ ahụ, ma emesịa kọwapụta otú nna poopu ahụ ga-abịa n’ọdịnihu kwa si bụrụ onye jikọtara ya na etiti ike nke Chọọchị Katọlik. N’ime nke a, ọ kọwapụtara ọnọdụ mmekọrịta ọha na eze, nke ndọrọ ndọrọ ọchịchị, na nke okpukpe nke akụkọ ihe mere eme ahụ site n’oge Pius IX ruo Agha Ụwa nke Abụọ. Nchịkọta ahụ nke akụkọ ihe mere eme bụ ihe na-enye ọmụma n’ụzọ dị ukwuu.

> “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.

> “E mere nzọụkwụ ọzọ n’ịnatakwu ikike nke papa, mgbe, n’arọ nke iri na otu, Pope Gregory VII kwusara izu-okè nke Ụka Rom. N’etiti nkwupụta ndị o wepụtara, e nwere otu nke na-ekwupụta na Ụka ahụ emehiewo mgbe ọ bụla, ma ọ bụ na ọ gaghị emehie mgbe ọ bụla, dịka Akwụkwọ Nsọ si dị. Ma ihe-àmà nke Akwụkwọ Nsọ esoghị nkwupụta ahụ. Pontiff ahụ dị nganga kwukwara na o nwere ikike iwepụ ndị eze ukwu n’oche ha, ma kwupụta na ọ dịghị ikpe ọbụla nke o kpebiri ka onye ọbụla pụrụ ịgbanwe, kama na ọ bụ ikike pụrụ iche ya ịgbanwe mkpebi nke ndị ọzọ nile.”

> “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.

> “A nyere ihe osise dị ịrịba ama nke agwa ọchịchị aka ike nke onye a na-akwado enweghị njehie n’otú o si mesoo eze ukwu Germany, Henry IV. N’ihi na o chepụtara ileghara ikike poopu anya, e kwupụtara na a chụpụla ya n’ọgbakọ ma wepụkwa ya n’ocheeze. N’ịbụ onye ụjọ jidere n’ihi na ndị isi ala nke ya hapụrụ ya ma yiekwa ya egwu, ndị a ka iwu poopu gbara ume ka ha nupụ isi megide ya, Henry hụrụ mkpa ọ dị ime ka ya na Rome dị n’udo. Ya na nwunye ya na otu ohu kwesịrị ntụkwasị obi so, ọ gafere ugwu Alps n’etiti oyi nke ukwuu, ka o wee wedata onwe ya n’ihu poopu. Mgbe o rutere n’obí e wusiri ike ebe Gregory zoro onwe ya, e duru ya, n’enweghị ndị nche ya, banye n’ogige mpụta, ma n’ebe ahụ, n’oké oyi siri ike nke oge oyi, isi ya na-enweghị mkpuchi na ụkwụ ya efu, yi uwe dị mwute, ọ chere ka poopu nye ya ikike ịbịa n’ihu ya. Ọ bụghị ruo mgbe ọ nọrọ ụbọchị atọ na-ebu ọnụ ma na-ekwupụta mmehie ya, ka pontiff ahụ ji wedata onwe ya nye ya mgbaghara. Ọbụna n’oge ahụ, ọ bụ naanị n’okpuru ọnọdụ na eze ukwu ahụ ga-eche nkwado poopu tupu ọ maliteghachi iyi akara eze ma ọ bụ ime ihe n’okpuru ike ọchịchị eze. Gregory, ebe mmeri ya mere ka obi ya bulie elu, turu ọnụ na ọ bụ ọrụ ya iweda mpako nke ndị eze.” 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 bụ “onye na-akwado enweghị njehie,” ma e meghị nkwupụta ọjọọ ahụ ka ọ bụrụ ozizi ukara (dogma), ruo mgbe Pius IX, onye mere nkwupụta nzuzu ahụ ka ọ bụrụ ozizi e guzobere n’Ọgbakọ Vatican nke Mbụ. A kwadoro ozizi ahụ na Julaị 18, 1870, otu narị afọ na afọ iri ise kpọmkwem tupu ndakpọ olileanya mbụ nke puku mmadụ otu narị na iri anọ na anọ ahụ.

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.

Ihe na-enye ihe ọmụma gbasara akụkọ ihe mere eme bụ na mgbe Pius IX haziri Kansụl Vatikan mbụ, ma mee ka ozizi ya banyere enweghị njehie bụrụ nke a na-arụ ọrụ, mkpali ya sitere n’ịkpọasị ya nye ihe a na-akpọ “modernism.” O meghị mgbọrọgwụ n’echiche na pọọpụ apụghị imehie ihe ọ bụla mgbe ọ na-akọwa ozizi nke Akwụkwọ Nsọ, kama ọ bụ nchebe nke mmegide papal megide mmetụta nke Mgbanwe Ọchịchị France mụrụ. E zubere ya imegide ihe a ga-emesịa mara dịka Kọmunizim.

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.

Mgbanwe ọchịchị nke Mgbagha France wetara n’usoro ọchịchị nke mba ndị Europe, tinyere ịkpọasị pụrụ iche megide ọchịchị eze nke bụ ọchịchị papa. Ọ bụ nnupụisi ndị Republican nke Italy mere ka a chụpụ Pius IX, na onye aka nri ya, n’ime Rome ruo nwa oge. “Modernism,” nke nkà ihe ọmụma dị iche iche nke Mgbagha France mụrụ nọchiri anya ya, bụ nnukwu onye iro Pius IX, a hazikwara ozizi ya banyere enweghị njehie iji kwado nkwupụta ọ bụla pope mere megide echiche ndị modernist ndị Mgbagha France mụrụ.

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).

Daniel isi nke iri na otu, amaokwu nke iri anọ na-akọwapụta na n’afọ 1798, eze nke ndịda (France ekweghị na Chineke), nyere eze nke ugwu (ọchịchị poopu) ọnya ahụ na-egbu egbu.

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.

Ozizi Pius IX banyere enweghị njehie jikọtara ya na agha nke amaokwu nke iri anọ nke Daniel iri na otu nọchiri anya ya; site na ngwụcha afọ 1869 ruo n’afọ sochirinụ, Pius IX kpọkọtara Kansụl Vatican mbụ, nke a maara dịka Vatican I, iji kwado na pope bụ isi nke Katọlik, nakwa na Katọlik bụ isi nke ụka niile, dịka e kwuputara ya n’iwu Justinian n’afọ 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.

Kansụl nke Abụọ nke Vatican, nke a makwaara dị ka Vatican II, mere site n’afọ 1962 ruo 1965. Ọ bụ ihe omume dị mkpa pụrụ iche n’akụkọ ihe mere eme nke Chọọchị Katọlik, ma bụrụkwa otu n’ime kansụl ụka zuru ụwa ọnụ kachasị mkpa n’oge ọhụrụ. Kansụl ahụ zukọrọ n’okpuru nduzi nke Pope John XXIII, ma gaa n’ihu n’oge ọchịchị poopu nke Pope Paul VI mgbe John XXIII nwụsịrị n’afọ 1963. Ọ dị mkpa ịmata ọdịiche pụrụ iche dị n’etiti kansụl abụọ ndị a.

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.

Kansụl nke mbụ bụ iji guzobe ihe a na-akpọ “isi-nọchite,” nke poopu, nke pụtara na poopu bụ onye ọchịchị kasị elu, onye nkuzi na onye ọzụzụ atụrụ nke Chọọchị, onye nwere ọrụ idobe na ịkọwa nkuzi nke okwukwe. Ikike ya gụnyere ịkọwa dogma, iwepụta iwu nkuzi, na ikwupụta okwu nwere ikike n’ihe gbasara okwukwe na omume ọma, nke a maara dị ka enweghị njehie nke poopu. Ọ gụnyekwara ikike ọchịchị nke poopu n’elu Chọọchị ụwa niile, tinyere ike ịhọpụta ndị bishọp, ịhazi sakramenti, na ịchịkwa nchịkwa nke Chọọchị.

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.

Nzukọ nke abụọ bụ iji tụgharịa ụka ahụ gaa n’ịghọ otu òtù ekumenik. Nzukọ ndị ahụ bụ nkwupụta ndị na-emegide onwe ha kpọmkwem. Nzukọ mbụ nke na-achọ ịchekwa ọdịnala ka e megidere site na nzukọ nke abụọ nke nwere echiche nnwere onwe. Akụkụ abụọ ahụ dị iche n’etiti onwe ha dịka abalị na ehihie, ma amụma ahụ a na-ekwu na e jikọtara na ihe nzuzo atọ nke Fatima na-akọwa agha dị n’ime ụlọ nke nzukọ abụọ ndị a na-anọchi anya n’ụzọ kwesiri ekwesi.

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.

Amụma ahụ na-akọwapụta otu òtù nke na-akwado ịdị-nsọpụrụ kacha elu nke Pius IX nọchiri anya ya dị ka ihe a na-akpọ ma “poopu ọcha,” ma “poopu ọma,” ma ọ bụ “bishọp ọma”; ebe òtù nke ọzọ, nke e jikọtara na Vatican II, nọchiri anya ya site na “poopu ojii,” ma ọ bụ “poopu ọjọọ,” ma ọ bụ “bishọp ọjọọ.” Esemokwu nke echiche ndọrọ ndọrọ ọchịchị abụọ ahụ ka a na-anọchi anya ya mgbe ị gara n’ebe nsọ nke ọrụ ebube Fatima, na Fatima, Portugal. Mgbe a na-abanye, e debere ụzọ ije ahụ n’etiti ihe oyiyi poopu ojii n’otu akụkụ, na poopu ọcha n’akụkụ nke ọzọ.

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).

Ya mere, ọ ghọwo akụkụ nke nketa nke nwoke ahụ nke ga-emesịa bụrụ ihe akwụkwọ ahụ kpọrọ poopu Hitler, na mgbọrọgwụ ya ejikọrọ ọnụ n’agha dị n’etiti ọgbara ọhụrụ (eze nke ndịda), na ịdị-isi nke poopu (eze nke ugwu).

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.

A ga-aghọta na onye dere akwụkwọ anyị na-atụle bụ onye Katọlik nọ n’ọnọdụ ọma, na ebumnuche o kwupụtara n’ịde akwụkwọ ahụ bụ ime ka ìhè dọọ n’ihe a na-ekwu na poopu nke chịrị n’oge Agha Ụwa nke Abụọ akwado Hitler, ndị Nazi, ma ọ bụ nwee mmehie ọ bụla n’Oké Mgbukpọ ahụ e mere ndị Juu na ndị ọzọ. Mgbe Cornwell na-ekwu banyere nna nna Pius XII, onye bụ aka nri nke haziri Kansụl Vatican nke Mbụ, a na-emegharị akụkọ ihe mere eme nke ọgụ dị n’etiti ndị eze nke ndịda na nke ugwu n’ime akụkọ ahụ n’onwe ya. Mgbe mgbanwe “Republicanism” rutere Ịtali, ruo ihe dị ka otu afọ, ndị Ịtali chụpụrụ Pius IX n’obodo Rom, ma site n’oge ahụ gaa n’ihu, ọbụna mgbe ọ laghachiri, naanị ihe niile ọchịchị poopu nwere bụ naanị otu narị na ekere iri acres ahụ, nke a maara dịka Obodo 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.

Naanị ụzọ ọ pụrụ isi nwee ike ịlaghachi na Vatican bụ site n’enyemaka nke ndị agha France, nakwa site n’ego mgbazinye sitere n’aka ndị Rothschild, ndị na-echekwa ego ndị Juu a ma ama n’aha ọjọọ. Iji nwee nghọta ziri ezi banyere imekọ ihe ọnụ nke papacy n’oge mbibi ndị Juu n’Agha Ụwa nke Abụọ, ọ dị mkpa inwe nghọta ụfọdụ bụ isi banyere agwa Europe n’ebe ndị Juu nọ kemgbe ịkpọgide Kraịst n’obe. Akwụkwọ ahụ na-atụ aro na mmegide ndị Juu na ịkpa ókè agbụrụ bụ àgwà abụọ dị iche, na-ekwu na ịkpọasị Hitler kpọrọ ndị Juu bụ nke agbụrụ, n’ihi na Hitler lere ndị Juu anya dịka òtù ndị mmadụ dị ala, ebe mmegide ndị Juu bụ ịkpọasị ndị Juu n’ihi na ha gburu Chineke. Ma ha bụ otu ihe ahụ, ma ọ bụ na e nwere n’ezie ọdịiche dị n’etiti ha abụọ, eziokwu banyere ahụhụ ndị Juu bara uru ka a ghọta ya.

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.

Dịka ọmụmaatụ, n’Amerịka taa, ọ bụrụ na e jiri okwu ahụ bụ “ghetto,” ọtụtụ ndị na-eche na ọ bụ nkọwa nke akụkụ obodo dara ogbenye, nke mebiri emebi. Ma okwu ahụ bụ “ghetto,” na mbụ, na-ezo aka n’otu mpaghara obodo, karịsịa na Venice, Italy, ebe a manyere ndị Juu ibi n’oge Middle Ages. E guzobere ghetto mbụ na Venice n’afọ 1516, mgbe Republic nke Venice mechibidoro ndị Juu n’otu mpaghara e kenyere n’obodo ahụ nke a maara dịka “geto nuovo” (ụlọ ọrụ ịkpụ ígwè ọhụrụ), nke mechara bụrụ nke a maara dịka 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.

N’ofe Europe n’oge niile nke Middle Ages, e tinyere ndị Juu mgbochi gbasara ebe ha pụrụ ibi, nakwa ọrụ aka ma ọ bụ ọrụ ọmụmụ a kwere ka ha rụọ. E hiwere mgbochi ndị a n’elu nkọwa ochie nke imegide ndị Juu, nke na-ezo aka n’okwukwe ahụ na ndị Juu egbuola Chineke, nakwa na nsogbu ha nile sochirinụ bụ ihe ha butere n’elu onwe ha site n’omume nke aka ha.

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.

N’oge Etiti, ọ bụ ọdịnala e guzobere nke ọma na ndị Kraịst enweghị ike ịgbazinye ego ma ọ bụ ịnara ọmụrụ nwa n’elu mgbazinye ego. E wepụrụ ndị Juu n’iwu mgbochi ahụ, ma ịgbazinye ego ghọrọ otu n’ime ọrụ e kwere ka ndị Juu rụọ. Ndị ụlọ akụ Juu, dị ka ezinụlọ Rothschild, bụ ndị na-agbanwe ego n’ihi iwu mgbochi banyere ụdị ọrụ e kwere ka ha rụọ. Mgbe Pius IX chọrọ ego iji laghachi na Vatican, nkụda mmụọ nke ịbụ onye na-achịkwaghị obodo Rom ka ukwuu n’ihi mkpa ọ dị ịgakwuru ndị Juu maka ego.

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.

Tupu a chụpụ ya na Rome, Pius IX yiri ka ọ nọ n’otu n’ime otu ìgwè abụọ gbasara ndị Juu na mmekọrịta ụka na ndị Juu. Otu ìgwè abụọ ahụ bụ ndị kweere na ndị Juu, n’agbanyeghị ihe ọ bụla mere ha, na-anata naanị ihe kwesiri ha, ebe nke ọzọ na-egosikarị ntakịrị ebere n’ebe ndị Juu nọ. Mgbe Pius IX lọghachiri na Vatican, mgbe a chụpụtasịrị ya, ebere ahụ ọ na-egosipụta mgbe ụfọdụ tupu a kpọga ya n’ọpụpụ egosighịkwa onwe ya ọzọ. Tupu ọpụpụ ya, o mechiri ghetto dị n’obodo Rome, ma mgbe ọ lọghachiri, o weghachiri ghetto ahụ, ma malitekwa itinye ụtụ isi n’ahụ ndị Juu iji chịkọta ọzọ ọnwụ akụ na ụba ya.

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.

Nwoke nri Pope Pius IX bụ Marcantonio Pacelli, nna nna pope Hitler. Ọ bụ ọkaiwu so n’otu pụrụ iche nke ndị ọkaiwu na-akwado papacy. Nwa ya nwoke sonyekwara n’otu ahụ dị elu nke ndị ọkaiwu, otu ahụkwa ka nwa nwa ya nwoke mere, onye n’ikpeazụ ga-abụ pope Hitler. Mgbe akwụkwọ ahụ gasịrị n’ịtụgharị akụkọ ndụ nna nna Eugenio Pacelli, nna ya, na oge nwata ya na agụmakwụkwọ ya, ọ na-atụle ọnọdụ Pacelli nabatara ka ọ malitere ọrụ ya n’ọrụ papacy. Dị ka ọkaiwu, onye sitere n’usoro ndị ọkaiwu papal ahụ dị elu, a họpụtara ya ka ọ bụrụ onye isi ngalaba nke ọkachamara ya bụ nkwekọrịta, nke a na-akpọ concords. N’afọ 1901, e webatara Pacelli n’ụlọọrụ nke Papal Secretariat of State.

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 ghọrọ onye nnọchi anya nye mba nile. N’ụzọ amụma, Pacelli ghọrọ ebe njikọ iwu nke mezuru ịkwa iko ndị eze nke ụwa na ọchịchị papacy. N’afọ 1903, e kpuuru Pius X okpu dị ka pope. Ozugbo ahụ ọ malitere ibuso “nsí ọgụgụ isi” agha, nke mụtara “relativism and skepticism.” Nwoke ahụ nke duru mgbalị Pius X iji kpochapụ “modernism” bụ Umberto Benigni, onye rụrụ ọrụ n’otu ụlọ ọrụ ahụ Pacelli nọ. Benigni kwuru otu mgbe banyere otu ìgwè ndị ọkà mmụta akụkọ ihe mere eme a ma ama n’ụwa, na ha bụ ndị, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” N’echiche Benigni, a ga-egbu onye ọkà mmụta akụkọ ihe mere eme ọ bụla gosipụtara ntakịrị ọmịiko ọbụla n’ihe echiche ndị si na Mgbanwe Ọchịchị France pụta.

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.

N’usoro gọọmenti, Benigni jere ozi dị ka onye na-ahụ maka ozi mgbasa echiche ụgha nke ọchịchị papacy, ma n’uzo na-abụghị nke gọọmenti, ọ na-elekọta kwa netwọkụ nzuzo nke ndị nledo, e mere iji chọpụta ndị Katọlik ọ bụla nwere ntakịrị ebere ma ọ bụ nkwado nye “modernism,” nke si n’aka eze nke ndịda pụta. N’ikpeazụ, n’afọ 1910, ọrụ ya mụrụ ntụziaka nke mere ka ndị ọrụ papacy bụrụ ndị a manyere ịṅụ iyi, nke a kpọrọ Iyi Megide Modernism. Ọ ka dị irè ruo taa. Iji bụrụ onye a ga-arụ ọrụ na Vatican, ị ga-aṅụ iyi na ịkpọasị echiche modernist, nke taa anyị ga-akpọ echiche kọmunist.

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.

N’ọkpụkpụ nchịkọta nke akwụkwọ Cronwell, n’akwụkwọ mkpuchi ime ya, e dere, sị, “N’ime afọ iri mbụ nke narị afọ ahụ, dị ka ọkàiwu na-eto eto ma na-enwu amamihe nke Vatican, Pacelli nyere aka ịkpụzi nkà mmụta ọchịchị nke ike Pope na-enweghị atụ; n’ime afọ 1920 ndị ahụ, o jiri aghụghọ na imegide mmadụ site n’ịkpa ya ike mee ka e tinye ọchịchị n’ala Germany. N’afọ 1933, Hitler ghọrọ onye ya na ya kparịta ụka zuru oke, e wee guzobe nkwekọrịta nke nyere Ụka Katọlik uru n’ihe gbasara okpukpe na agụmakwụkwọ, n’ọnọdụ mgbanwe nke mwepụ ndị Katọlik n’omume mmekọrịta mmadụ na ndọrọ ndọrọ ọchịchị. ‘Iwepụ onwe ya’ nke Katọlik ndọrọ ndọrọ ọchịchị a, nke e tinyere site na Rome, mere ka ịrị elu nke Nazism dị mfe.”

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.”

N’otu nzukọ ndị kabinet n’ụbọchị July 14, 1933, Adolph Hitler kwupụtara echiche ya n’ọnwa ahụ n’onwe ya na nkwekọrịta Pacelli haziri ya na ndị Nazi mere ka e nyere Germany mepụta “ógbè ntụkwasị obi…. n’agha na-etolite megide ndị Juu mba ụwa.”

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.

Anabataghị akwụkwọ Cornwell nke ọma n’etiti ndị Katọlik, bụ ndị jụrụ ịnakwere ihe àmà ahụ na-egosi na Pacelli bụ isi ihe kpatara na Hitler ji nwee ike ịrịgo n’ọchịchị, n’ihi na Jamanị bụ obodo ndị Katọlik ka ọtụtụ. Pacelli emeela nkwekọrịta nke gbochiri ụlọ mbipụta akwụkwọ Katọlik, ụlọ ọrụ mgbasa ozi akụkọ Katọlik, na ụlọ akwụkwọ Katọlik ikwu ihe ọbụla banyere ụzọ Hitler na-eso malite n’afọ 1933 gaa n’ihu. Akwụkwọ ahụ na-achọpụta nke ọma ntụgharị doro anya Pacelli nwere n’ebe mgbochi ndị Juu nọ, onye mechara bụrụ pope n’oge Agha Ụwa nke Abụọ. A pụrụ ịtọpụta ma ọ dịkarịa ala ihe atọ site n’akwụkwọ ahụ, dabere n’isi mmalite akụkọ ihe mere eme ndị a pụrụ ịtụkwasị obi nke ukwuu.

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.

Nke mbụ bụ agha dị n’etiti eze ugwu na eze ndịda, dịka e siri gosi ya n’isi nke iri na otu nke Daniel. N’agha ahụ, ndị iro ahụ bụ Katọlik megide ekweghị na Chineke, poopu megide Kọmunizim. Isi okwu nke ọzọ bụ na poopu jiri Nazizim dị ka agha nnọchi anya ya megide ekweghị na Chineke n’oge Agha Ụwa nke Abụọ, dịka poopu siri jiri Protestantizim dapụrụ n’ezi okwukwe mee ihe n’afọ 1989, dị ka agha nnọchi anya ya megide ekweghị na Chineke nke USSR. Akwụkwọ ahụ na-akọwapụtakwa usoro amụma dị n’ime na nke dị n’èzí nke e ji ozi Setan ndị sitere n’ọrụ ebube ahụ dị na Fatima nọchite anya ya.

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.

Agha ókè nke Raphia, nke a na-anọchi anya ya n’amaokwu nke iri na otu na nke iri na abụọ nke Daniel iri na otu, na-anọchi anya agha ókè nke dị ugbu a na-eme na Ukraine. Agha ochie ahụ bụ agha ọkụ; nke abụọ ahụ bụ agha nnọchi nke abụọ, ebe ndị agha nnọchi so na ya nọ n’ime mmekọrịta na-egbu egbu. Raphia na-akọwa agha ókè ahụ dịka nke dị n’etiti eze ugwu na eze ndịda, ma amụma na-akụzi na ruo mgbe iwu Sọnde nke na-abịa ngwa ngwa ga-abịa, akwụna Taịa echefuola, Jezebel nọ na Sameria, Herodias agafewo emume ụbọchị ọmụmụ Herod. Ndị àmà atọ ahụ banyere ọrụ eze ugwu n’ime akụkọ ihe mere eme a dị ugbu a, bụ na ọ nọ n’azụ ihe omume ndị a na-adọ eriri. Agha ọkụ, agha nnọchi na agha oyi nke na-eme mgbe a chefuru ya, ka ndị agha nnọchi ya na-arụzu.

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.

Rọshịa bụ eze nke ndịda, ọ nọkwa ugbu a n’agha dị n’ókèala nke ndị glọbalist nke ụwa Ọdịda Anyanwụ na-akwado n’ego, karịsịa ndị Democrat na-aga n’ihu na ndị Republican RINO (Republican In Name Only) nọ na United States. Mgbe a na-anọchi United States anya dịka ndị agha nnọchi anya nke eze nke ugwu n’amaokwu nke iri anọ nke Daniel iri na otu, àgwà amụma ya abụọ bụ ike agha na ike akụ na ụba. United States na-arụ otu ọrụ ahụ na Ukraine nke ọ rụrụ n’afọ 1989, na-enyere Pope aka imegide Rọshịa, ndị agha nnọchi anya nọkwa n’ala, ndị na-agbachitere Ukraine, juputara nke ukwuu n’aka ndị na-akwado Nazi nke na ọbụna mgbasa ozi ndị a na-ewere dị ka isi iyi nkịtị apụghị ịgọnarị ya. Rome na-eji ugbu a otu ndị agha nnọchi anya ahụ o jiri n’agha ọkụ ahụ bụ Agha Ụwa nke Abụọ, nakwa n’afọ 1989, ibuso Rọshịa agha. Gụọ akwụkwọ ahụ: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> “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.

> “N’ụzọ dị otú ahụ, mgbe Chineke nọ na-achọ imeghe onye a hụrụ n’anya, Jọn, akụkọ ihe mere eme nke nzukọ Kraịst maka ọgbọ ndị ga-abịa, Ọ nyere ya nkwa banyere mmasị na nlekọta Onye Nzọpụta nwere n’ebe ndị Ya nọ site n’ịkpugheara ya ‘Otu onye yiri Nwa nke mmadụ,’ ka Ọ na-ejegharị n’etiti ihe ndọba kandụl ndị ahụ, ndị nọchiri anya ụka asaa ahụ. Mgbe e gosiri Jọn ọgụ ikpeazụ ndị ahụ dị ukwuu nke nzukọ Kraịst na-alụ megide ike ndị nke ụwa, e kwekwara ka ọ hụ mmeri ikpeazụ na nnapụta nke ndị kwesịrị ntụkwasị obi. Ọ hụrụ nzukọ Kraịst ka e webatara ya n’ọgụ na-egbu egbu megide anụ ọhịa ahụ na onyinyo ya, na ka a na-amanye ife anụ ọhịa ahụ ofufe n’okpuru iyi ọnwụ. Ma ka ọ na-ele anya gafee anwụrụ ọkụ na mkpọtụ agha ahụ, ọ hụrụ ìgwè mmadụ n’elu Ugwu Zaịọn ha na Nwa Atụrụ ahụ nọ, ndị, kama akara nke anụ ọhịa ahụ, nwere ‘aha Nna ahụ e dere n’egedege ihu ha.’ Ma ọzọkwa, ọ hụrụ ‘ndị ahụ meriri anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụ ọgụgụ aha ya, ka ha guzo n’elu oke osimiri iko ahụ, na ha nwere ụbọ akwara Chineke’ ma na-abụ abụ Mozis na nke Nwa Atụrụ ahụ.”

> “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.

> “Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị ịkwado okwukwe anyị n’ebe Chineke nọ, n’ihi na e nwere oge dị nnọọ n’ihu anyị nke ga-anwale mkpụrụ obi ndị mmadụ. Kraịst, n’elu Ugwu Oliv, kọwara ọzọ ikpe ndị ahụ dị egwu ndị ga-ebute ụzọ tupu ọbịbịa Ya nke ugboro abụọ: ‘Unu ga-anụ banyere agha na asịrị agha.’ ‘Mba ga-ebili imegide mba, alaeze megidekwa alaeze: agụụ ga-adịkwa, na ọrịa na-efe efe, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke ihe mgbu.’ Ọ bụ ezie na amụma ndị a nwetara mmezu nke akụkụ ya n’oge mbibi Jerusalem, ha nwere ntụnye aka kpọmkwem karịa n’ụbọchị ikpeazụ.”

> “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.

> “Anyị guzo n’ọnụ ụzọ nke ihe omume ukwu na ndị dị nsọ. Amụma na-emezu ngwa ngwa. Onyenweanyị nọ n’ọnụ ụzọ. N’oge na-adịghị anya, a ga-emeghe n’ihu anyị oge nke mmasị dị ukwuu ma dị arọ nye ndị niile dị ndụ. A ga-eme ka esemokwu ndị gara aga bilie ọzọ; esemokwu ọhụrụ ga-ebilikwa. A naghị ọbụna atụ nrọ ugbu a banyere ihe nkiri ndị a ga-eme n’ụwa anyị. Setan na-arụ ọrụ site n’aka ndị ọrụ mmadụ. Ndị na-agbalị ịgbanwe Iwu Ukwu ahụ ma nweta iwu ga-amanye idebe ụbọchị Sọnde aghọtaghị nke ọma ihe nsonaazụ ya ga-abụ. Nsogbu dị egwu adịla nso iru anyị.”

> “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.

> “Ma ndị ohu Chineke ekwesịghị ịtụkwasị onwe ha obi n’oge nnukwu nsogbu a. N’ọhụ ndị e nyere Aịzaịa, na Ịzikiel, na Jọn, anyị na-ahụ otú eluigwe si ejikọta nke ọma na ihe ndị na-eme n’elu ụwa, na otú nlekọta Chineke si dị ukwuu n’ebe ndị na-eguzosi ike n’ihe nye Ya nọ. Ụwa adịghị enweghị Onye na-achị ya. Usoro ihe omume ndị na-abịa dị n’aka Onyenwe anyị. Ebube-ukwu nke eluigwe ejidewo akara aka nke mba dị iche iche, dịkwa ka ihe gbasara nzukọ Ya, n’aka Ya onwe Ya.” Testimonies, volume 5, 752, 753.

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