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

Buk pa Daniel - Namba 173

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

Butu pa Paapa: Yabo twero ki puro ma tye i cuk ‘Paapa pa 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.

ꯍꯤꯇꯂꯔꯁ ꯄꯣꯄ ꯍꯥꯏꯕ ꯃꯤꯡ ꯊꯣꯛꯄ ꯂꯥꯏꯔꯤꯛꯇꯗ, ꯑꯣꯊꯔ ꯖꯣꯟ ꯀꯣꯔꯟꯋꯦꯜꯂꯅ ꯍꯤꯇꯂꯔꯅ ꯖꯔꯃꯅꯤꯗ ꯄꯥꯟꯕ ꯃꯇꯝꯗ ꯄꯣꯄ ꯑꯣꯏꯅ ꯂꯩꯔꯝꯃꯤꯕ ꯃꯇꯨꯡ ꯏꯟꯅ ꯄꯣꯄꯀꯤ ꯄꯨꯔꯥꯈꯄꯥ ꯑꯃꯁꯨꯡ ꯄꯣꯄ ꯄꯤꯋꯁ IX ꯄꯨꯟꯅ ꯔꯣꯝ ꯂꯩꯁꯥꯕꯗꯒꯤ ꯊꯥꯗꯣꯛꯄ ꯐꯪꯈꯤꯕꯗꯒꯤ ꯋꯥꯔꯤ ꯍꯧꯔꯛꯏ꯫ ꯄꯤꯋꯁ IX ꯅ ꯔꯣꯝ ꯂꯩꯁꯥꯕꯗꯒꯤ ꯅꯨꯄꯤ ꯁꯥꯅꯥꯕꯤꯒꯤ ꯃꯈꯟ ꯊꯣꯛꯑꯣꯏꯅ ꯈꯤꯖꯤꯜꯂꯒ ꯆꯠꯄ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛ ꯂꯣꯏꯅ ꯄꯨꯔꯛꯈꯤꯕ ꯅꯨꯄꯥ ꯑꯃꯠꯇ ꯍꯥꯏꯕꯗꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯄꯣꯄ ꯑꯣꯏꯔꯛꯄ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯄꯨꯔꯥꯈꯄꯥ ꯑꯃꯅꯤ꯫ ꯀꯣꯔꯟꯋꯦꯜꯂꯅ ꯃꯤ ꯑꯅꯤꯒꯤ ꯃꯔꯨꯛ ꯌꯥꯝꯅ ꯅꯥꯛꯄ ꯃꯔꯤ ꯑꯗꯨ ꯄꯥꯎꯇꯣꯛꯏ, ꯑꯗꯨꯒ ꯃꯇꯨꯡꯗ ꯃꯇꯨꯡ ꯏꯟꯅ ꯄꯣꯄ ꯑꯣꯏꯔꯛꯄ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯃꯄꯥꯛ ꯑꯁꯨꯝ ꯀꯦꯊꯣꯂꯤꯛ ꯆꯔꯆꯀꯤ ꯄꯥꯡꯊꯣꯛꯄꯥ ꯃꯑꯣꯡ ꯑꯗꯨꯗ ꯃꯔꯤ ꯂꯩꯈꯤꯕ ꯃꯑꯣꯡ ꯑꯁꯨ ꯈꯪꯍꯜꯂꯤ꯫ ꯃꯁꯤ ꯇꯧꯕ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯄꯤꯋꯁ IX ꯀꯤ ꯃꯇꯝꯗꯒꯤ ꯍꯧꯗꯨꯅ ꯋꯥꯔꯜ ꯋꯥꯔ II ꯐꯥꯎꯕꯒꯤ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯗꯨꯒꯤ ꯈꯨꯟꯥꯏ, ꯂꯩꯄꯥꯛꯄꯣꯠ, ꯑꯃꯁꯨꯡ ꯂꯥꯏꯅꯤꯡ-ꯂꯥꯏꯁꯨ ꯐꯤꯕꯝ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤ꯫ ꯍꯤꯁꯇꯣꯔꯤꯒꯤ ꯂꯃꯖꯤꯡ ꯑꯁꯤ ꯌꯥꯝꯅ ꯃꯔꯨꯑꯣꯏꯅ ꯃꯈꯜ ꯄꯤꯕꯅꯤ꯫

> “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.

> Wot mukene i mako twero pa Paapa otimo woko, ka i cawa me apar acel Paapa Geregori VII onyutu ni Kanisa pa Roma obedo maber weng. I kom lok ma onwongo opaco piny, onwongo tye acel mane onyutu ni Kanisa pe otime bal keken, kede pe bino otime bal, ki kit me Kitap Maleng. Ento cim me Kitap pi nyutu man pe onongo rwate kwede. Paapa ma tye ki cwer bende onyutu ni obedo ki twero me ywayo rwote madwong ki rwom, kede onyutu ni cik mo keken ma onyutu pe ngat mo romo dwogo, ento twero pa en keken ni obedo me dwogo cik me jo weng mukene.

> “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.

> Cal ma nyutu maber pa kit me gobo pa lami man me ni pe romo balo onongo nyutu i kit ma otime kwede Rwot madongo pa Jamani, Henry IV. Pien onongo otemo coyo woko twero pa Papa, kiyaro ni rwot man kigoyo woko iye ki Kanisa, ki kikwanyo woko iye ki kom rwot. Pien lawi-rwot ne kene, ma cik pa Papa ocweyo gi me kwero bot ne, weyo ne woko ci kwero ne, Henry owinyo ni myero odwogo ikuc kwede Loma. Kacung ki dako ne ki latic ma geno, okweyo got me Alps i tung lacen me dyo, me ocwer piny i bot Papa. Ka oribo i ot-ruge ma Gregory odwogo bedo kany, gi kelo ne, labedo me gwoko ne pe ki kwede, i paco me woko; kany, i dyo ma tek, ki wi ma pe ki loyo, ki cing ma pe ki yobo, ki cut ma piny, okuro ye pa Papa me donyo bot ne. Pe obedo, paka ka dong otyeko nino adek i muk ki yubo bal ne, Papa dong oced piny me omiyo ne kica. Kadi bene, obedo keken kwede cik ni Rwot madongo myero okuro ye pa Papa mapwod pe odwogo cako cal me rwoti onyo tic ki twero me rwoti. Gregory, kun cwinye ogero i loyo ne, oyaro ni tic me en obedo me poyo piny dwong pa rwodi. 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 onongo en lamal me ‘pe romo balo’; ento waco ma pe konyo wic eno onongo pe obedo lok me puro ma ocero kwede (dogma) nyuntil Pius IX, ma i Kacoke pa Vatican me acel, omiyo waco ma rac ki wic obed lok me puro ma ocero kwede. Lok me puro eno okete iye i ceng 18 Julai 1870, higa 150 mapwod ki cing acel-ki-acel me goyo cwiny piny ma acel pa 144,000.

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.

Ma kelo ngec maber i kit ma otime con en ni: ka Pius IX ocako Lwak pa Vatican me acel, dok oketo i tic kweet pa iye me pe yubu bal, polo ma omiyo otimo kamal ne obedo cwer pa iye i gin ma ki waco ni “modernism”. Pe onongo oketo piny i tam ni Pope pe romo yubu bal ka otero kweet me Bayibul; en onongo obedo gwoko yaro pa Pope ikom infuluens ma Revoluson pa Faranse otyeko kelo. En onongo keken i yaro ikom gin ma me agiki bikwongo ni “Komunizim”.

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.

Revolushen pa Faranse okelo ruwate i kit me liyo pa piny me Yurob, ki kwero matek bot monarki ma obedo Papasi. Goro me Republikani pa Italiya ne obedo en ma i kare manok ocwako Pius IX, ki lami-tic madwong pa iye, woko ki i Ruma. Modernism, ma ki nyuto en calo filosofi mapol ma bino ki Revolushen pa Faranse, ne obedo lut marac madwong pa Pius IX; ki doktrin pa pe obedo bal pa iye ne otime me cwalo kony i lok weng ma Papa owaco i kom paro pa Modernist ma bino ki Revolushen pa Faranse.

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 11:40 nyutu ni i 1798, rwot me cam (Faransa ma pe geno Lubanga) o keto bal ma kelo tho bot rwot me cen (lwak pa Papi).

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.

जस्टिनियनले सन् 533 मा जारी गरेको आदेशमा घोषणा गरिएअनुसार पोप क्याथोलिक धर्मका शिर हुन्, र क्याथोलिक धर्म सबै मण्डलीहरूको शिर हो भन्ने कुरालाई पुष्टि गर्ने उद्देश्यले, पायस नवौँको अचूकतासम्बन्धी सिद्धान्त दानिय्येल ११ को चालीसौँ पदले चित्रण गरेको युद्धसँग सम्बन्धित थियो, र सन् 1869 को उत्तरार्धदेखि त्यसको अर्को वर्षसम्म पायस नवौँले पहिलो भ्याटिकन परिषद्, अर्थात् भ्याटिकन 1, आह्वान गरे।

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.

Dul me Vatican ma mar ariyo, ma bikwanyo kwede Vatican II, ocako i mwaka 1962 dok otyeko i 1965. Obedo gin matime ma rwom madit i histori pa Laa pa Katolik, ki acel i dul me ekumenikal ma pire tek i cawa ma kombedi. Dul eni ocako piny ki lalo pa Paapa John XXIII, dok omede i kare me paapat pa Paapa Paul VI, inyim tho pa John XXIII i 1963. Tye ki rwom madit me ngeno atir lok ma opog i kin dul aryo man.

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.

Kacok mukwongo ne pe tye pi keto mucel gin ma lwongo ni “primacy” me Papa, man tye ka nyuto ni Papa en laco ma dit loyo, lacik, kacel ki lakwena me Kanisa, ma tye ki twero me gwoko ki loko maber pwony pa yec me lworo. Twero ne pe obedo i yo me kwayo dogma, dwogo cike me pwony, kacel ki loko lok ma tye ki twero mapol i kom yec ki rwom me cwinyo, ma nyuto ni papal infallibility. Man bene tye ka keto twero pa Papa me loyo Kanisa me piny lung, matye i iye twero me yero bishop, cimo sakramento, kacel ki telo yub pa Kanisa.

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.

Kacoke me aryo ne omoko wot me Cawa, me keto ne i rwom ekumenika. Kacoke magi obedo ki lok ma opoosit atir. Kacoke me aryo ma libaraal otyeko kontradik kacoke me acaki ma konservativ. But aryo magi gi poyo tutwal calo otum ki tin, kadok porofesi ma gityeko atribiyut i bot sekreto adek pa Fatima nyutu mony me iye ma ginyutu maber atir ki kacoke aryo magi.

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.

Lok pa lanen nyuto dul acel ma gitye ka gwoko rwom madit ma ki yaro kwede Pius IX, ma kiyaro "Paapa matwol," "Paapa maber," onyo "Episikopo maber"; ento dul mukene, ma kicako rwate kwede Vatican II, kiyaro "Paapa macol," onyo "Paapa marac," onyo "Episikopo marac." Adwogi pa pitiro me politiki aryo ki coyo ne ka icito paco me lamal pa Fatima, i Fatima, Portugal. Ka idonyo, yo me wot kiketo iye ikin cal me Paapa macol i tung acel, ki cal me Paapa matwol i tung mukene.

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).

Kamano, en dok obedo but me tekwaro pa dano ma i agiki obedo gin ma buk nyutu ne calo “Paapa pa Hitler”, ni cako pa ne orwate kwede luny i kin modenisimu (Rwot pa tung macego) ki madit pa Paapa (Rwot pa tung maceng).

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.

Myero eni me niang ni ngat coo buk ma wa tye ka nen nen obedo Katholika ma tye i kit ma ber, ci yub ne ma owaco pi coo buk man obedo me miyo rwom i kom twero ma nyuto ni paapa ma olam lobo i kare me Lweny pa Dul me Abic aryo otingo cing i kom Hitler, jo Nazi, onyo ni en tye ki culpability mo i kom holocaust ma otime i kom jo Yuda, ki jo mukene. Ka Cornwell loko pi kwaro pa Pius XII, ma obedo cing lacel ma ochwero Koncil pa Vatican I, historia pa lweny i kin ker pa pot bukonok ki pot kumeny tye ka timore i historia eno bene. Ka mwak pa “Republicanism” omede wa Italy, pi kare macalo mwaka acel, jo Italy otyeko kwanyo Pius IX ki aa i taon pa Roma, ci aa kare eno anyim, kata dong odok, gin ducu ma papacy onongo tye ka rwate kwede obedo peko acel pa eka mia acel ki apar, ma nyinge ni Vatican City.

The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.

Yo keken keken ma otwero dok cen i Vatican obedo keken kun konyo pa jo me lweny ma oa i Fransa, kacel ki poa me cente ma oa bot jo Rothschild, jo Yuda ma loyo bedo nyute calo jo bank ma wiye pe ber. Me niangyo maber ki ryeko rwom ma papi obedo ki i tim me cul pa jo Yuda i kare me lweny marac madwong me nino me aryo pa lobo, mito niangyo manok ma tic calo giko me kit ma Europa nenyo jo Yuda kacel ki tamgi botgi cawa con ma kimoko Kristo i yat akraba. Buk man tito ni kwede marac i kom jo Yuda ki marac me rwom pa rangi onyo jwi lobo pe obedo gin acel, ka twero ni marac pa Hitler bot jo Yuda obedo marac me rwom pa rangi onyo jwi lobo, pien Hitler nen jo Yuda calo dul ma piny pa dano ma obedo piny, ento kwede marac i kom jo Yuda obedo marac me kwero jo Yuda pien gin gu neko Lubanga. Ka gin obedo gin acel, onyo ka ada tye ki pok pa ada i kin gi aryo, gin ma ada en ni kit ma jo Yuda gu cwer i iye mito niangyo.

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.

ဥပမာအားဖြင့်၊ ယနေ့ခေတ် အမေရိကတွင် “ghetto” ဟူသော စကားလုံးကို အသုံးပြုလျှင် လူအများစုက ၎င်းကို ဆင်းရဲနွမ်းပါးပြီး ယိုယွင်းပျက်စီးနေသော မြို့ဘက်တစ်ဖက်၏ အဓိပ္ပါယ်ဟု ထင်မြင်ကြသည်။ သို့သော် “ghetto” ဟူသော ဝေါဟာရသည် မူလအားဖြင့် မြို့တစ်မြို့၏ အပိုင်းတစ်ခုကို၊ အထူးသဖြင့် အီတလီနိုင်ငံ ဗင်းနစ်မြို့တွင် အလယ်ခေတ်ကာလအတွင်း ယုဒလူမျိုးများကို အတင်းအကျပ် နေထိုင်စေခဲ့သော နေရာကို ရည်ညွှန်းခဲ့သည်။ ပထမဆုံး ghetto ကို 1516 ခုနှစ်တွင် ဗင်းနစ်၌ တည်ထောင်ခဲ့ပြီး၊ ထိုအချိန်၌ Venetian Republic သည် ယုဒလူမျိုးများကို “geto nuovo” (သံရည်ကျိုလုပ်ငန်းသစ်) ဟု လူသိများသော မြို့၏ သတ်မှတ်ထားသည့် နယ်မြေအတွင်း၌သာ နေထိုင်စေရန် ကန့်သတ်ထားခဲ့ရာ၊ နောက်ဆုံးတွင် ထိုနေရာကို ghetto ဟု လူသိများလာခဲ့သည်။

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.

I Yuroop i kare me Middle Ages, jo Yahudi gikwanyo gi twero me yero kabedo ma gibedo iye, kede tic ma guweko gitimo. Kit me gonyo ma kicwalo botgi gutengo i kom lok me tito ma macon pa antisemitism, ma onyuto yie ni jo Yahudi gi ogiko Lubanga, ci ni peko weng ma malubo mede gityeko kelo botgi ki ticgi keken.

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.

I kare ma kicaku ni “Middle Ages”, jo ma en aye Kristu ne gitye i yo ma kitekire ni pe gityeko po cente onyo gamo dyer pi po. Jo Yuda bene pe gubedo i tere pa cik man, ci po cente obedo acel i kine ma jo Yuda gityeko timo. Jo Yuda ma gitye ki bank, calo odi pa Rothschild, ne gubedo jo ma loko cente pi dwogo me cik ma ne gicako i kom kine ma ne gimiyo i kom tic mene ma gityeko timo. Ka Pius IX ne mito lim me dok cen i Vatican, cwercwiny me bedo pe atyet i cwak pa taon ma Roma ne dong tye i dit, pien ne mito poro cing i kom jo Yuda pi cente.

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.

Cing ma i lwayo ki i Roma, Pius IX oneno ka tye i acel ki i dul aryo ma gin okwanyo lok ikom Jo-Yuda kacel ki wat pa kanisa ki Jo-Yuda. Dul aryo man bene obedo gin ma acel oywako ni Jo-Yuda, pe ki kit ma gin tye ka tyeko kwede, dong tye ka gamo keken gin ma myero gibedogo; to dul mukene onongo tye ka nyutu kica matidi i kom Jo-Yuda. Ka Pius IX odok i Vatican, i nge lwayo ne, kica ma onongo oyuto nonge i kare mo mapwod cing ma peke lwayo ne pe onongo onenore dok. Cing ma peke lwayo ne, en oloro ghetto i taon pa Roma, to i nge dok ne en odwoko ocako ghetto dok, kadi bene ocako culu mot i kom Jo-Yuda me rwate dok ki lwak cente ma en ojwalo.

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.

Ngat me tung acaki pa Paapa Pius IX ne obedo Marcantonio Pacelli, kwar pa “Paapa pa Hitler”. En ne obedo loya ma onongo tye i dul me loya mapat ma konyo kom Paapa. Wodone onongo ocake i dul acel acel man pa loya ma lamal, keken wod pa wode, ma dong lacen onongo obi bedo “Paapa pa Hitler”. Piny ka buk oyilo lok me mukato pa kwar pa Eugenio Pacelli, pa lacam pa iye, kede pa kare me otino pa iye ki me pwonyo pa iye, dong opako kom ma Pacelli obino iye ka ocako tic pi kom Paapa. Macalo loya, ma obedo i poto pa loya ma lamal pa Paapa, giyero ne me bedo ladit pa tyen me tic ma pire tek i kontrak, ma gicwongo ni “concords”. I mwaka 1901, Pacelli oketo iye i ofis pa “Papal Secretariat of State” pa Paapa.

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 obedo lamal bot pinye. Ki kit pa laneno, Pacelli obedo kabedo me kube ma cik ogamo, ma otyeko tic me kom ma pe ki nywako pa rwodi me piny ki lwak pa Papa. I higa 1903, Pius X oketo i kom pa Papa. Cing ki con, ocako gonyo “intellectual poison” ma cweyo “relativism ki skepticism.” Lacoo ma ocondo jami pa Pius X me kwanyo woko “modernism” en Umberto Benigni, ma onongo tye ka tic i kabedo acel kwede Pacelli. Benigni cawa acel owaco ikom dul pa jo me kwano lugero me con ma itam me lobo weng ni, gin jo ma pi gi, “lugero me con pe obedo gin mo, labongo tem ma pe kato ma tek tek me ywe. Pi kit dano macam man, yore acel keken obedo: the inquisition!” Bot Benigni, jo me kwano lugero me con mo keken ma orwate ki tam ma obino ki “French Revolution”, myero gigolo kwo.

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.

Ka ki cing, Benigni obedo loyo Minista me Propaganda pa Papacy; ento pe ki cing, obedo bene loyo katic ma i mung me ngat me kwayo ngec, ma kiketo pi nongo jo Katolik mo keken ma gitye ki cwiny bot “modernism”, ma ocake bot “king of the south”. Agiki, i 1910, tic ne ocwalo cik ma ogonyo latic pa Papacy me kweyo lagam, ma ki lwongo ni “Antimodernist Oath”. Cik en kombedi tye ka tic. Me bedo latic pa Vatican, myero i kweyo lagam me kwero lok me modernist, ma kombedi wa lwongo gi ni lok me komunisim.

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.

I cobo me buk pa Cronwell, i pot-pur me buk gutito ni, "I mwaka apar me acaki me mwaka mia apar, calo lawi matidi ma niang loyo pa Vatican, Pacelli ogonyo i yubo tam me twero pa Papa ma pe onongo tye con; i myaka me 1920-gi, otiyo kwede kwec ki blakmel me keto twero i Jamani. I 1933, Hitler obedo lutic-kwede ma rwate maber pi alokaloka, kacel giketo konkordat ma omiyo Kanisa Katoliki laber i adini ki i pwony, kun ni Kanisa Katoliki bin kobo woko ki tic me lobo ki me polotik. Weko twero 'ma pi cwayo kene' pa Katoliki me polotik ma kicweyo piny ki i Roma omiyo yot dwogo malo pa Nazisim."

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.”

I kacoke me Kabinɛt i ceng 14 dwe me July, higa 1933, Adolph Hitler onyutu tam ne ni i dwe en keken ni concordance ma Pacelli ocweyo ki Nazi omiyo Germany ocweyo "kabedo me geno.... i lweny ma tye ka medo ikom Yahudi me i lobo weng."

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.

I’m sorry, but I can’t translate into “laj” because I don’t know which language that refers to. Please tell me what language “laj” means, and I’ll translate the text accordingly.

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.

Առաջինը հիւսիսի արքային եւ հարաւի արքային պատերազմն է, ինչպէս ներկայացուած է Դանիէլ մարգարէի տասնմէկերորդ գլխում։ Այդ պատերազմում թշնամիներն են կաթողիկէութիւնը ընդդէմ աթէիզմի, պապը՝ ընդդէմ կոմունիզմի։ Միւս կէտն այն է, որ Երկրորդ համաշխարհային պատերազմի ընթացքում պապը նացիզմը գործածեց իբրեւ իր փոխանորդ բանակը ընդդէմ աթէիզմի, ճիշտ ինչպէս 1989-ին պապը գործածեց ուխտադրժած բողոքականութիւնը իբրեւ իր փոխանորդ բանակը ընդդէմ ԽՍՀՄ-ի աթէիզմի։ Գիրքը նաեւ մատնանշում է ներքին եւ արտաքին մարգարէական կառուցուածքը, որ ներկայացուած է այն սատանայական պատգամներով, որոնք բխեցին Ֆաթիմայի հրաշքից։

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.

Lweny me dirica me Raphia, ma ki nyutu iye i but 11 ki 12 me Daniel 11, tyeko nyutu lweny me akina ma kombedi tye ka time i Ukraine. Lweny macon onongo obedo lweny me lyeto; me aryo no en lweny me aryo me cwiny pa dano mukene, kun jolweny me rwot mukene ma tye ka tic calo jolweny me rwot acel acel tye i kube ma kwelo to. Raphia nyutu ni lweny me akina obedo i kin rwot me anyim ki rwot me anyum, ento porofecy pwonyo ni rom wa cawa mapol ma pe dong peko, cing me Cawa pa Sunday ma cok ka bino, ladit me tyen pa Tyre wiiye owil, Jezebel tye i Samaria, dok Herodias otyeko lwongo i nyom me nino me nywalo pa Herod. Jocoo adek mago me rwom pa rwot me anyim i lok me kare man, nyutu ni en aye tye nyuma me gii duto ka dwoo cing i yo me mung. Lweny me lyeto, lweny me cwiny pa dano mukene, ki lweny me ngico ma time kun en owil, gityeko gi i yom jolweny me rwot mukene ma en tiyo kwedgi.

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.

Rosja en kabaka me cengaciny, dok kombedi tye ka donyo i lweny me doggola ma pe tye wang acel, ma jo me globalism me lobo me West tye ka culu kwede, mapol atika jo Democrat me “progressive” ki jo Republican me RINO (“Republican In Name Only”) i United States. Ka United States otwero nyutu calo mony-lweny me kabaka me nyie i Daniel apar wiye acel, nyiri dyere piero adek, jami aryo me porofeto ma gin aye teko me mony-lweny ki teko me lim. United States tye ka timo tic acel ma otimo i Ukraine ma otime ka mwaka 1989, konyo Pope ka lweny ka ceng Rosja, dok mony-lweny ma tye i poto, ma tye ka gwoko Ukraine, opong tutwal ki jo ma tye ka cungo i nyuma me Nazi, ma wa me lok pa media ma lobo lungweny bene pe romo kwero. Kombedi Roma tye ka tic ki mony-lweny me lok pa lobo mukene acel ma otic kwede i lweny malit ma obedo Lweny me Piny me II, ki i 1989, me lweny ka ceng Rosja. Kwan buk man: *Pope pa Hitler, Akwana me Muciri me Pius XII.*

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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.

> Kamano bende, ka Lubanga onongo obino yabo bot Yohanna ma oywate madwong lok pa kanisa pi cawa ma obi anyim, en omii ne moko adaa ni Lakony tye ki riyo ki gwoko jogi, kun onongo onyuto bot ne ‘Ngat macalo Wod Dano,’ ma tye ka woto iyie lawi, ma nyutu kanisa abiro. I kare ma ki nyuto Yohanna lweny madwong ma ogiko pa kanisa ki teko me piny, bende ki yee ne me neno mudo ma ogiko ki kwanyo woko pa gi ma gitye ki geno. Onero kanisa kicwalo iyie lweny ma kelo tho ki le ma matek ki cal pa en, ki woro le meno kicako kijuko gi, ki bal ni ka pe giworo, githo. Ento, ka oneno anyim woko ki tuco ki dwone me lweny, oneno dul i Got Sayoni ki otino me le, ma, i kabedo pa ‘cobo pa le,’ ‘Nying pa Lacoo’ kiketo i wi lyecgi. Doki bende oneno ‘gi ma ogengo le, ki cal pa en, ki cobo pa en, ki namba pa nying pa en, tye ka kube i pii me gangara, gi tye ki harpu pa Lubanga’ ki tye ka wero wer pa Mose ki pa otino me le.

> “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.

> Pwonye magi obedo pi ber wa. Wa myero mako geno wa i Obanga, pien tye cawa matye anyim wa keken ma bi temo cwinya pa dano. Kristo, i Got Olivu, owaco lok ikom hukumu ma ogoro cwiny ma myero obedo i anyim dwogo Ne marom acel: ‘Binu winyo lweny kacel ki lok pa lweny.’ ‘Piny bi yee ki piny, ki lobo me rwot ki lobo me rwot; ki bi bedo ki kech, ki twon me balo, ki golo piny, i kabedo mapol. Gigi weng en aye acaki pa peko.’ Kacel ka lok pa lanabi magi onongo otimore but keken i kare me bolo Jerusalem, gitye ki yore me tic ma malube tutwal ikom nino me agiki.

> “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.

> Wa tye i tung me wang-ot pa gik madit ma malube ki luor. Lok pa porofeti tye ka timo piye oyoto. Rwot tye i wang-ot. Kombedi bi yabe i wang wa kare ma gubedo gonyo cwinyi tutwal i bot jo weng ma tye kabedo. Lweny me lok ma con gubidwogo; lweny me lok manyen gubicako. Gik ma gubitim i piny wa, pe dong bene gicen okene i kien. Saitan tye ka timo tic kun yo pa dano. Jo ma tye ka temo me loko Konistitushen ki me yubo cik ma biyubo jo me gwoko Sande, pe gineno maber ngo ma bido bino. Tem madit dong tye i wang wa.

> “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.

> Ento lutic pa Lubanga pe myero gi geno ikene i kec madit man. I neno pa Lubanga ma kimiyo bot Isaya, Ezekieli, ki Yohana, wan neno ni polo oreme macok ki gin matye katime i lobo, ki ni madit obedo gwoko pa Lubanga pi jo ma tye ki geno makwongo bot En. Lobo pe obedo kabedo ma pe tye ki rwot. Tero me gintime ma bino obedo i cing pa Rwot. Rwot pa polo tye ki tute pa luboke, ka kede tic ki gin ma rwate ki kanisa pa En, i cing pa En keken. Testimonies, volumu 5, pot 752, 753.

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