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# Panium - Number Three

Panium - Namba Adek

The Vision and the Appointed Time: A Prophetic Parallel

Neno kede Kare ma ki yero: Rwate me lanabi

Author

Jeff Pippenger

Published

February 28, 2025

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The parable of the ten virgins is repeated to the very letter in the history of the one hundred and forty-four thousand. Habakkuk chapter two sets forth the heart of the parable when it identifies the vision which speaks at the end.

Pim pa nyiri apar otimo dok cal keken i taryo pa jo alufu mia acel ki piero angwen ki angwen. Habakuku dyel aryo tero piny cwinya me pim ka onyutu maber neno ma waco i agiki.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Abi cung ikom gwoko na, abicani itung bur, abinyutu neno ngo ma obiwaco an, ki ngo ma abidwoko ka gicweyo an. Rwot odwoko an, owaco ni, I coyo lok me neno, ki itero pire keken i tabul, pi ngat ma kwano ne obed ringo. Pien neno tye pi cawa ma kicono, ento i agiki obiwaco, pe bi bwola: kadi obilele, ikur ki ne; pien obi bino atir, pe obi lele. Nen, cwinya pa ngat ma ogoro wi pe obedo ma kare iye: ento ngat ma kare bi bedo ki yie pa iye. Habakkuk 2:1-4.

Verse twenty-seven of Daniel eleven also identifies the “appointed time.”

Daniel 11:27 bene nyutu "kare ma kiketo."

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

> Kede cwinye pa rwodi man aryo bibedo ki mito me timo tim marac, kede gibiwaco lok ma pe atir i mesa acel; ento pe binedo lamal, pien agiki pud bino i kare ma kicimo. Daniel 11:27.

The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.

‘Nyutu’ ma Ruma oketo tye pi ‘kare ma kitero’; ci rwodi aryo, ma cwinya gi tye pi timo tim marac ki waco ‘lok me bwola’ i mesa acel, gi cweno alama me porofesi ma obino mapwod ‘nyutu’ ocako waco. Mapwod ‘kare ma kitero’ obino, rwodi aryo waco ‘lok me bwola’; ento ka ‘nyutu’ owaco i ‘kare ma kitero’, pe owaco lok me bwola. ‘Kare ma kitero’ obedo Cik me Sande i USA, ci kube ma i mesa turo alama me acaki pa kare me porofesi. ‘Nyutu’ otimo calo ma ki waco i kare me Cik me Sande, ento ‘nyutu’ okete mapwod Cik me Sande obino. Man pire tek, pien ludito kimiyo gi lok ni gicuro nyutu, ki kimiyo gi lok ni giyabo nyutu. Pe gubedi twero yabo ne mapwod gin ma ‘nyutu’ owaco otyeko timo, ka ‘nyutu’ pe okete kombedi.

Jeremiah represents those who “wait” for the vision:

Jeremiah cung i kom jo ma “gikuro” pi vijon:

> O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:15–21.

> Waa Rwot, in i ngeyo; par an, lim an, ki ityek an ikom joma giyaro an; pe ikwanyo an i cwec mamegi matwal; ng’eyo ni pi nying in, apoko kobo. Leb mamegi obinyo, an adije gi; ki leb mamegi obedo bot an kec ki ayubu me cwiny; pien gikwanyo an ki nying in, Waa Rwot Lubanga pa jolweny ducu. Pe onongo abedo i cok pa jomagonyo, pe onongo ayubu; onongo abedo keken pi lwete mamegi; pien i opongi an ki lacim. Pingo kom an tye matwal, ki atul an pe kiyeco, ma pe obedo yec? Binu weng in ibedo bot an calo jalal, ka calo pi ma gopore? Eyo, mano Rwot owaco ni: Ka idwogo, dong abi dwogo in, ibimeno i wang an; ka ikwanyo mo ma wel ki ikom mo ma pe wel, dong in ibedo calo lagam mamega; wegi obed gi dwogo bot in, ento in pe idwogo botgi. Kede abi miyo in bot jogi obedo calo ol me rom ma ogwoko; gi bi lwenyo bot in, ento pe gi bi loyo in; pien an atye ki in me gwoko in ki me ruko in, owocho Rwot. Kede abi ruko in ki lwete pa joma marac, ki abi weko in woko ki lwete pa joma makwongo. Jeremiah 15:15-21.

The Sunday law in the USA is where the symbol of “remembering” is marked. It is there that the Sabbath that is always to be remembered becomes the final testing issue. It is there that the whore of Tyre, who has been forgotten is remembered. It is there that God remembers the sins of Babylon and gives her double judgment.

Cik pa Sande i Amerika (USA) obedo kany ma kiketo cing me “paro”. I kany keken Sabat ma myero ki paro kare weng obedo lok me temo ma agiki. I kany keken malaya pa Turo, ma kityeko pe ki paro, ki paro ne. I kany keken Lubanga oparo kec pa Babilon ki omiyo ne rwom aryo.

The waymark where speaking is located is the Sunday law in the USA, for there the earth beast “speaks” as a dragon. At the same waymark the ass in Balaam’s line of prophecy “speaks.” When John the Baptist is born his father, Zacharias who has been divinely restricted from speaking, “speaks.”

Alama me yo ma 'waco' tye iye obedo cik me Sunday i USA, pien kany lec me piny 'waco' macalo nyoka madit. I alama me yo keken, lawiny i rek me poropheti pa Balaam 'waco'. Ka Yohana Baptiista onywol, wuoro ne, Zakariya, ma Lubanga ogengo ne me waco, 'waco'.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Kadong otime ni, i nino aboro gi bino me tahiri otino; ci gicoyo nying ne Zekariya, ki nying pa wonne. Minne odwoko, owaco ni, “Pe kamano; ento obicoyo nying ne Yohana.” Ci gi owaco bot iye ni, “Pe tye ngat mo i jo pa in ma kicoyo gi nying man.” Ci gi miyo bale bot won otino, me nining ma en mito ni kicoyo nying ne. Ci en okwayo dila me coc, ci ococ ni, “Nying ne Yohana.” Ci ducu gi wuro. Kacel wii wiye oyabe, lebne opolo, ci owaco, opwoyo Lubanga. Luka 1:59-64.

At the Sunday law in the USA the deadly wound of the papacy is healed, and she becomes the eighth kingdom that is of the seven, when the USA, whose president Donald Trump is the eighth president that is of the seven. At the same point in time the one hundred and forty-four thousand are lifted up as an ensign. The one hundred and forty-four thousand are the eighth church that is of the seven. At the Sunday law the number eight is marked, and it was on the eighth day that John was circumcised and Zacharias spoke. Zacharias means God has “remembered.” The Sunday law is the counterfeit of the true Sabbath that was to be “remembered.” At the Sunday law the whore of Tyre is “remembered.” It is at the Sunday law that God “remembers” the sins of Babylon and doubles her judgment.

I kare me cik me Sunday i USA, cogo me tho pa papacy ocure, kede en obedo piny me loch namba 8, ma obedo ki 7, ka USA, ma pulezidenti ne Donald Trump, obedo pulezidenti namba 8 ma obedo ki 7. I kare acel acel jo 144,000 giyeto gi malo macalo ensign. Jo 144,000 obedo kanisa namba 8 ma obedo ki 7. I cik me Sunday, namba 8 kityero macalo ranyisi, kede ni i nino me namba 8 ne kicakomola Joni, kendo Zekariya owaco. “Zekariya” nyutu ni Lubanga “oparo.” Cik me Sunday obedo yubo ma rac me calo Sabato adwogi ma kityero “oparo.” I cik me Sunday, dako me cweyo pa Tire “oparo.” I cik me Sunday keken ni Lubanga “oparo” bwok pa Babilon kede ogamo ne makom aryo.

Jeremiah represents those who suffered the first disappointment and who wait for the vision which tarries. He represents the faithful who become God’s mouth at the appointed time when the vision speaks and does not lie. The vision which speaks at the time appointed is preceded by two kings telling lies to each other at one table. That event precedes the Sunday law and therefore occurs in the history of Panium as set forth in verses thirteen to fifteen, which is the same period when the “robbers of the people” establish the “vision.”

Jeremia nyutu jo ma orwate ki coyo cwiny ma acel, ki jo ma gikuro lagam ma ocako cawa. En bende nyutu jo ma tye ki geno, ma gibedo dho pa Lubanga i cawa ma kiketo, ka lagam waco ki pe obedo bwoc. Lagam ma waco i cawa ma kiketo, i anyimne ruoth aryo gubed ka waco bwoc bot-gi i meza acel. Tim ma eni cidiyo anyim cik me Ceng’ Acel, ci otime i gin pa kare me Panium calo kit ma kityeko yaro i rwom apar adek dok i rwom apar abich, ma obedo kare acel keken ka “jo ma yaro jo” gityeko yiko “lagam.”

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

The “robbers” are Rome, and Rome in the last days is Catholicism. The pope establishes the vision, and he does so in the period just before the Sunday law. He does so by interceding in the battle of Panium where Trump prevails over Putin. The battle took place in 200 BC, the same year pagan Rome entered prophetic history. Pompey the Great conquered Jerusalem in 63 BC. This event occurred during his campaign in the East, when he intervened in a civil war between the Hasmonean brothers Hyrcanus II and Aristobulus II. Pompey sided with Hyrcanus II, besieged Jerusalem, and eventually took the city after a three-month siege. This marked the end of Judean independence and the beginning of Roman control over the region, which would later become a province under Roman rule.

“Robbers” obedo Rome, ki Rome i kare me agiki obedo Katolik. Paapa oketo neno, ki o timo kamano i kare matidi pinyim cik me Sunday. En o timo kamano ki yubu i lweny pa Panium, ka Trump ocweyo Putin. Lweny eno otime i 200 BC; obedo mwaka acel keken ma “pagan Rome” ocake bedo i gin matime me porofeti. Pompey the Great ocwako Jerusalem i 63 BC. Gin man otime i kare me tici pa lweny mamegi i East, ka oyubu i lweny me iye-piny ikin la-nywal Hasmonean, Hyrcanus II ki Aristobulus II. Pompey orwate kwede Hyrcanus II, ogire Jerusalem, ki inyim gire me dwe adek me agiki ocwako kabedo. Man oketo agiki me bedo keken pa Judea, ki ocako teko pa Rome ikom kabedo eno, ma lacen obedo puruvinsi i iye cik pa Rome.

Before the Sunday law the pope intercedes into the history associated with the battle of Panium. When he enters prophetic history, his appearance establishes the vision; the vision that will yet “speak” at the “appointed time” of the Sunday law in the USA. The “vision” that tarried is the failed prediction which marked the beginning of the tarrying time in the parable of the ten virgins. It also marked the arrival of the second angel of the three angels of Revelation fourteen. A failed prediction that ushered in a period of waiting, and an encouragement to “wait” for its fulfillment, even though it tarried.

Mapwod pe ki miyo cik me Sande, Paapa odonyo i kit me gin matime ma rwate ki lweny me Panium. Ka odonyo i kit me gin matime me lok pa lanen, nininge oketo neno me lanen i twolo; neno ma bi dong 'waco' i 'cawa ma kiyaro' me cik me Sande i USA. Neno ma 'ocam kare' en aye lok me poro ma pe ocok atir, ma omaki acaki me kare me kuro i parabul me nyako maleng apar. Bende, en omaki bino pa malaika aryo i dul me malaika adek ma i Revelation apar angwen. Lok me poro ma pe ocok atir ma okelo kare me kuro, kacel ki medo cwiny me 'kuro' pi opore ne, kadi bene ocam kare.

In Millerite history the tarrying time ended at the Exeter camp meeting from August 12th unto the 17th, 1844. A disappointment brought about by a failed prediction, ushering in a period of waiting designed to finalize character in two classes of virgins, followed by the explanation of the previously failed prediction. The explanation at Exeter identifies the details associated with the vision when it is fulfilled. The same characteristics can be noted in Matthew chapter sixteen, when Christ took His disciples to Caesarea Philippi. From that point onward Christ directly taught the disciples what was going to happen at the cross.

I gin mukato pa jo Millerite, kare me cado ogiko i kacoke pa kemp i Exeter, acaki ki ceng 12 okato ceng 17 me August, 1844. Kuru ma kicweyo ne ki lok me poro ma pe otum, oyabo kare me turo ma ki timo pire pi golo kica pire tek i dul aryo pa nyako ma pe ocoyo, ci dong otyeko ki poyo pa lok me poro ma con pe otum. Poyo ma i Exeter onyutu gin makene ma okube ki lawi me neno, ka otum. Gin macego kamano bene ki neno i Matayo chapta 16, ka Kristo okelo jopuonjone bot Caesarea Filippi. Cak ki kany, Kristo opwonyo jopuonjone maber maber gin ma obino time i lubanga.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:21.

> Ki cawa eno con Yesu ocako nyuto bot jengene ni obedo myero owot i Jerusalem, ki obedo peko mapol ikom ludito, ki lati madito ki jowaco cik, ki gibalone, ki ocier dok i nino adek. Matayo 16:21.

It should be noted that the verse just cited comes between Jesus identifying that Peter had been directed by the Holy Spirit in his identification of Jesus as the Christ, the son of the living God. Then when Christ began to teach them of the coming cross Peter opposed the message and Christ called Peter Satan. The message that is unsealed when the vision is established produces two classes of worshippers, both represented by Peter.

Kitwero nyutu ni lok ma kikwano kombedi tye i tung gin aryo: me acel, Yesu onyuto ni Tipu Maleng omiyo Pita yaro ni Yesu obedo Kristo, Wod Lubanga ma tye ngima. Ento ka Kristo ocako kwonyo gi ikom musalaba ma obino, Pita ogengo lok man, kacel ki mano Kristo oluongo Pita “Satan.” Lok ma kiyabo woko ka neno kitero matek okelo dul aryo pa joma lamo Lubanga, ma gi aryo ki nyutu gi i Pita.

Caesarea Philippi is Panium, and they both lead to the appointed time of the cross in the line of Christ, October 22, 1844 in the Millerite history and the Sunday law today. Panium, Caesarea Philippi and Exeter camp meeting are the same prophetic waymark. It is at this waymark that the vision is established with the introduction of the pope into the narrative. The establishment of the vision precedes the appointed time, for Caesarea Philippi preceded the cross, Exeter camp meeting preceded October 22, 1844, and Panium in 200 BC preceded Pompey conquering Jerusalem in 63 BC. Sometime before the Sunday law in the USA the pope, who is the whore of Tyre will enter openly into prophetic history. When he does the vision is established.

Caesarea Philippi obedo Panium, ki gi aryo gikelo i cawa ma kiketo: me musalaba i rek pa Kristo, i October 22, 1844 i gin matime pa Millerite, ki i cik me Sunday kombedi. Panium, Caesarea Philippi ki Exeter camp meeting gin alama me poropheti acel keken. En i alama man ma vision kiketo i rwom, ki cako kelo Pope i lok me gin matime. Kiketo i rwom pa vision obedo con i cawa ma kiketo, pien Caesarea Philippi obedo con i musalaba, Exeter camp meeting obedo con i October 22, 1844, ki Panium i 200 BC obedo con i Pompey ogoyo Jerusalem i 63 BC. Cawa mo con mapwod pe ki tye cik me Sunday i USA, Pope, ma obedo malaya pa Tiro, obi donyo me wang piny i gin matime me poropheti. Ka odonyo, vision biketo i rwom.

The vision is established in the third proxy war of chapter eleven. The first proxy war illustrates the last proxy war, so the last proxy war will possess the same prophetic characteristics as the first. The king of the south, represented in the name Vladimir, meaning ruler of the community is swept away through an alliance between the pope and the president of the USA. The final pope will be the eighth that is of the seven in fulfillment of Revelation seventeen, and the last president will be the eighth that is of the seven, as will the ensign of the one hundred and forty-four thousand.

Lok me neno kityeko keti i lweny me prokisi ma adek pa kit ma apar acel. Lweny me prokisi ma acel nyutu lweny me prokisi ma agiki. Omiyo lweny me prokisi ma agiki bino bedo ki kit me porofetik macalo ki ma acel. Rwot pa South, ma kicoyo ne ki nying “Vladimir”, pire ne “rwot pa komyuniti”, kigolo woko ki alyansi ma tye i kom Pope ki Peresident pa USA. Pope ma agiki bino bedo namba 8 ma obedo pa 7 i pongo me Revelation 17, ki Peresident ma agiki bino bedo namba 8 ma obedo pa 7; kacel, bendera pa 144,000 bino bedo namba 8 ma obedo pa 7.

The relationship between the pope and the president in the beginning was a “secret alliance,” and the alliance of the eighth and final president with the pope will also be “secret,” for in this period the whore of Tyre is prophetically “forgotten.” The alliance between Reagan and Pope John Paul II was secret, but at the same time the pope became the most recognizable face on earth. What is “forgotten” concerning the whore of Tyre who commits fornication with all the kings of the earth is a specific characteristic of the papacy, that incorporates all of her sins into one category of rebellion. That characteristic is the Catholic churches claim to “infallibility.” This fact is so important to see that I will now close this article with a chapter from Sister White. We will continue these lines in the next article, but as you read the following chapter from The Great Controversy, remember that almost every one of Trump’s cabinet members are Roman Catholic, with a mix of Pentecostalism and an ever-present influence from Franklin Graham who recently called for public prayers for the antichrist of Bible prophecy.

Rwom ma tye ikom Paapa ki Piresident i acaki onongo obedo ‘kwer ma i mung’; kwer pa Piresident me namba aboro, ma dong agiki, ki Paapa bende bino obedo ‘ma i mung’, pien i kare man dako macok me Tire i poropheti ‘giparo pe’. Kwer ma otimo anyim Reagan ki Paapa John Paul II onongo obedo ma i mung; ento i cawa acel Paapa obedo ngat ma gineno loyo i piny weng. Gin ma ‘giparo pe’ ikom dako macok me Tire ma timo kwo me keno ki Rwodi me piny weng, en kit ma peke me paapasi, ma keto richo ne weng i dul acel me cwalo cik. Kit man en dwaro ma Kanisa Katolik waco ni ‘pe ki bal’. Gin man tye gi matir adwong, omiyo kombedi abi giko coc man ki but acel ma ocoyo Sister White. Wabimedo kwede i coc malubo; ento kun i kwano but ma bino piny ki i The Great Controversy, poyo ni atata gin acel calo dano weng i dul me kabinet pa Trump en Roman Katolik, ki racoko maromo ki Pentekostali, ki liel ma kare weng bot Franklin Graham ma cokki oyaro pi lamo me lwak pi antikristo me lamal pa Baibul.

## “Liberty of Conscience Threatened

Twero pa cwinya tye kagoyo lworo

> “Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendancy, and the papists are taking a conciliatory course in order to gain influence, there is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy; the opinion is gaining ground that, after all, we do not differ so widely upon vital points as has been supposed, and that a little concession on our part will bring us into a better understanding with Rome. The time was when Protestants placed a high value upon the liberty of conscience which had been so dearly purchased. They taught their children to abhor popery and held that to seek harmony with Rome would be disloyalty to God. But how widely different are the sentiments now expressed!

> Kombedi, Protestanti tye gineno Romanism ki kica madit loyo calo i higa mukato. I piny ma Katolika pe tye i twero maloyo, ki jo Papa tye ka yero yo me kuc wek gi dongo twero, cako bedo tye pe itamo malit ikom doktirini ma giyiko kanisa ma kiloko woko ki hierarki pa Papa; neno tye ka med dongo ni, kadong, pe watye ki yik ma loyo tutwal ikom poin ma adwong calo ma gityeko paro, ki ni ka wapoko matin wa anyim, bi kelowa i neno maber ki Roma. Kare obedo ma Protestanti gimiyo wel madit ikom twero me cwinya ma kigolo ki raa madit. Giwaco bot nyithgi me cayo matek Papism, ki gimego ni yenyo kuc ki Roma obedo pe winyo i bot Lubanga. Ento inge kit ma tam ma gicwalo kombedi dong yik tutwal!

> “The defenders of the papacy declare that the church has been maligned, and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times and plead that the influence of modern civilization has changed her sentiments.

> Jo me gwoko tic pa Papa giyaro ni kanisa kityeko cwalo lok marac ikom ne, ki lobo pa Protestanti bene tye ka mito yiko lok eno. Jo mapol gicwalo ni pe atir me pimo kanisa me kombedi ki i tim ma orumu ki gin ma pe atir ma onyuto twero ne i kinde me abicel mapol me pe ngeyo ki otum. Gicweyo ni cwiny mac ma matek ne obedo adok me cing marac pa cawa, ki gikwanyo ni yore me cweko kwo ma lamal me kombedi ocuyo cwiny ne.

> “Have these persons forgotten the claim of infallibility put forth for eight hundred years by this haughty power? So far from being relinquished, this claim was affirmed in the nineteenth century with greater positiveness than ever before. As Rome asserts that the ‘church never erred; nor will it, according to the Scriptures, ever err’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), how can she renounce the principles which governed her course in past ages?

> Jogi gityeko weko paro woko lok me nyuto ni pe twero balo ma twero man ma licelo otime keto anyim pi higa mia aboro? Pe ki weko ne woko; ento, i senchuri 19, ocwalo wange kwede bedo atir maloyo con duto. Kaka Lomo nyuto ni, ‘Dutia pe obale matwal; bende, kaka Makwiri Maleng owaco, pe bino bale matwal’ (John L. von Mosheim, Institutes of Ecclesiastical History, buk 3, senchuri II, but 2, chapta 2, sekison 9, nyig 17), en romo nining weko woko cik ma olweyo yore ne i kare ma okato con?

> “The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed and Rome be reinstated in her former power, and there would speedily be a revival of her tyranny and persecution.

> Kanisa pa Papa pe dong obino weko gamone ni obedo ma pe i balo. Weng gin ma otime i lwenyo bot joma gikwanyo cik me yie pa iye, oyaro ni obedo atir; onyo pe obedo me dwoko tice acel-acer eni, ka kit me timo kamaloyo obedo iye? Ka cik me giko ma tul me lobo ma pe me dini oketo iye kombedi gikwalo woko, Roma odwogo i twero me con pa iye, ci obedo oyoto dwogo cako tiarani pa iye ki lwenyo.

> “A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy: ‘There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our government with those of the Catholic Church.’

> Lacoyo ma ngene waco ni ikom kit pa rwom pa ludito pa Papa ikom twero pa cwiny, ki ikom kica ma pire tek gicobo United States pi ber ma tice pa gi obedo maber: ‘Tye jo mapol ma gicwako me cano kwor mo keken ikom Katolika pa Roma i United States i peko me pe yiko yie pa jo mukene onyo i lok pa lutino. Jo meno pe gineno gimoro i kit ki tung pa Romanism ma tero lweny bot tic wa me twero, onyo pe gineno gimoro ma ciko peko i yubo ne. Eka, ka acel, wapobo yore mapire tek pa buli pa lobo wa ki yore pa Kanisa Katolika.’

> “The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX, in his Encyclical Letter of August 15, 1854, said: ‘The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.’ The same pope, in his Encyclical Letter of December 8, 1864, anathematized ‘those who assert the liberty of conscience and of religious worship,’ also ‘all such as maintain that the church may not employ force.’

> Konsitiyuson pa United States tyeko gwoko twero pa cwinya. Pe tye gin mo ma pire tek onyo ma i gang maloyo eni. Papa Pius IX, i Leta Ensyikliko pa en me August 15, 1854, owaco ni: “Dokitirini ma pe atir ki ma obale, onyo lok ma pire tek me gwoko twero pa cwinya, obedo bal ma macalo twol ma rac loyo weng—twol, ma i bot gin weng, en aye ma mito medo loyo i otum pa piny.” Papa acel eni keken, i Leta Ensyikliko pa en me December 8, 1864, oketo gi i anatema “gi ma waco ni tye twero pa cwinya ki twero pa tim me yie pa dini,” ka bene “gi weng ma tye ki tam ni kanisa pe myero tiyo ki teko.”

> “‘The specific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is helpless. Says Bishop O’Connor: ‘Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.’… The archbishop of St. Louis once said: ‘Heresy and unbelief are crimes; and in Christian countries, as in Italy and Spain, for instance, where all the people are Catholics, and where the Catholic religion is an essential part of the law of the land, they are punished as other crimes.’…

> 'Dwon ma pire tek pa Rome i United States pe nyutu loko cwinye. En otimo kica i kabedo ma pe tye ki twero. Bishop O'Connor owaco ni: 'Twero me yie keken gimako nyaka kare ma gityeko keto gin ma okube con labongo gonyo i piny pa Katolika.'... Archbishop pa St. Louis ceng acel owaco ni: 'Heresi kede pe yie obedo bal me cik; ci i piny pa Kristiani, macalo i Italy kede Spain, kama dano weng obedo Katolika, ci kama yie pa Katolika obedo but ma rwate i cika pa piny, gi kube macalo bal mukene.'...

> “‘Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the pope, in which occur the following words: ‘Heretics, schismatics, and rebels to our said lord (the pope), or his aforesaid successors, I will to my utmost persecute and oppose.’—Josiah Strong, Our Country, ch. 5, pars. 2–4.

> “Dano keken ma obedo kardinali, arkibishop, onyo bishop i Kanisa Katolika, keto kiapo me rwom bot Papa, ma iye nonge lok magi: ‘Heretiki, skizmatiki, ki ribeli bot ladit wa ma kikwayo wac (Papa), onyo jogi ma kikwayo wac ma bin dok loyo kom pa en, abin, kede twero pa an weng, tesa gi ki bedo i woko ki gi.’” - Josiah Strong, Our Country, chapta 5, paragraf 2-4.

> “It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not discern the truth. They have never seen the contrast between a living heart service and a round of mere forms and ceremonies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.

> En atir ni tye Kristiani matir adada i rwom me Kanisa Katolika me Roma. Jo apiriyo i kanisa meno tye gitiyo tic pi Lubanga ki lacer maber ma tye ki gi. Pe gikwanyo gidadonyo i Lok pa En; ci pi mano pe ginongo atir. Pe gineno lapok i kin tice pa cwinya ma tye ngima ki dog pa yore keken ki ceremoni keken. Lubanga neno i kom cwinye magi ki kica ki woro ma pii, pien gi opwonye i yie ma bwola ki ma pe goni kuc. En bi miyo lacer odonyo i otum ma matek ma oringogi. En bi monyegegi atir macalo obedo i Yesu, ki jo mapol dok gi cako kabedgi ka icit ki jo pa En.

> “But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protestant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England and the frequent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure principles of the gospel.

> Ento Romanisimo, calo sisitimu, kombedi pe dong rwate ki Lok me Ber bedo pa Kiristo loyo calo i kare mo keken ma con i historiya pa iye. Kanisa me Protesitanti tye i otum madwong; onyo ginenge lam me cawa. Kanisa pa Roma tye ki plani kede yore me tic ma kobo bor. En tye ka tic ki yore weng-weng me medone infuluensi pa iye kede twero pa iye, pi yaro lweny ma ruc kede ma giketo cwiny maber, me dok nongo twero me lalo lobo, me dok keto persekusyon, kede me kwanyo woko weng ma Protesitantisimo otimo. Katolikismo tye ka nongo piny i tung weng. Nen namba ma tye ka medo pa kanisa ki capel pa iye i piny me Protesitanti. Nen kit ma kiwero maber pa kolejo kede seminari pa iye i Amerika, ma Protesitanti ki nywako kwede maber loyo piny. Nen medo pa Rityualisimo i Ingila, kede dwogo mapol-mapol bot tung pa Katoliki. Jami man myero oyabo cwer me cwiny pa dano weng ma giyero maber cik ma maleng pa Lok me Ber bedo.

> “Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see and fail to understand. Men are closing their eyes to the real character of Romanism and the dangers to be apprehended from her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty.

> Jo Protestant gi ocoyo kwede ki gi okonyo yore pa Pope; gi ocweyo kompromais ki konseshon ma jo pa Pope keken gibalo wic ka gineno, ci pe gi twero ngeyo. Jo piny gipud wanggi bot kit maler pa Romanismo ki bal matek ma romo aa ki twero madit pa en. Myero gipungu me yubu medo wot pa lawi man ma obalo tutwal twero me tic pa piny ki me lamo.

> “Many Protestants suppose that the Catholic religion is unattractive and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy imposture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.

> Protɛstanti mapol gin tami ni dini Katolika pe tye ki mera, ci lamo ne obedo timo ceremoni kacel ka kacel ma pe tye ki kite, ma pe konyo cwiny. Kany gin obalo. Nininge, ka Romanism kiketo iye i bwak, ento pe obedo bwak ma biweyo, ma pe oloko maber. Tic me lamo pa Kanisa Katolika me Roma obedo ceremoni ma kel lalii dwong. Yaro ne ma mere madwong kede cik me lamo ma pwoc gigoyo ngene pa dano, ki gigengo dwon me tam iwic kede dwon me wii pa cwiny. Lacim oguro keca. Kanisa ma madwong ki maler, proseshini ma kelo dwong, alta me golod, sairini ma ki-jem, coc me rangi ma kiyero maber, kede yubu-cal ma maler-laler, gikwanyo cwiny me mera. Winyo bene oguro keca. Musiiki pe tye gin mo ma loyo ne. Dwon ma mapong pa ogana ma tye ki dwon mapiny, kun giyubu kacel ki melodi me dwon mapol, ka oyweywe tutwal i dome ma malo kede i aisel ma ki-pilari i katediro ma madwong pa kanisa ne, pe romo bedo ka pe kikelo wii i lalii kede i kwero.

> “This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.

> Ber madwong, rwom ki serimoni ma i woko man, ma keken tye kwero mit pa cwinya ma tedo ki richo, obedo lanyut me bwonyo i cwiny. Yie pa Kiristo pe mito gin me ogonyo macalo man pi yeko ne. I can ma opye ki bot Musalaba, Kirisitiyaniti maler nen ber ki maler tutwal, kun pe tye ogonyo mo keken me i woko ma romo medo wel ne matir. En ber pa bedo maleng, cwiny ma obot ki ma tuu, ma tye ki wel i bot Lubanga.

> “Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.

> Rwom me yo me coc pe i kare weng obedo ranyisi me paro ma opwodho ki ma malo. Paro ma malo me tic me rwom, ki yiko maber me lagam, mapol tye i cwiny pa dano ma me piny ki me kom. Satan mapol tic kwede gi me cwal dano me poyo gin ma mite pa cwiny, me weko gi neno pa anyim, kwo ma pe tho, me yil gi ki i Lami-kony pa gi ma pe giko, ki me bedo kwo pi piny man keken.

> “A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship has a seductive, bewitching power, by which many are deceived; and they come to look upon the Roman Church as the very gate of heaven. None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence. Thousands who have not an experimental knowledge of Christ will be led to accept the forms of godliness without the power. Such a religion is just what the multitudes desire.

> Dini me gin ma i woko rwate i cwiny ma pe kityeko yubone manyen. Lwak ki serimoni pa limo me Katoliki tye ki twero ma coyo cwiny, ma pire keni jo mapol gibolo; ci gidok gineno Kanisa pa Roma calo twol pa polo keken. Pe tye ngat mo, ento keken jo ma otyeko keto ti gi matek i kobe me adwogi, ki ma cwinygi otyeko yubone manyen ki Laro pa Lubanga, gi keken ma romo medo twero pa en. Alufu mapol ma pe gi tye ki ngeyo ma i rweny pa Kristo gibed gikwongo me yee kit me kica labongo twero. Dini macalo man en gin keken ma lwak madit mito.

> “The church’s claim to the right to pardon leads the Romanist to feel at liberty to sin; and the ordinance of confession, without which her pardon is not granted, tends also to give license to evil. He who kneels before fallen man, and opens in confession the secret thoughts and imaginations of his heart, is debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest,—an erring, sinful mortal, and too often corrupted with wine and licentiousness,—his standard of character is lowered, and he is defiled in consequence. His thought of God is degraded to the likeness of fallen humanity, for the priest stands as a representative of God. This degrading confession of man to man is the secret spring from which has flowed much of the evil that is defiling the world and fitting it for the final destruction. Yet to him who loves self-indulgence, it is more pleasing to confess to a fellow mortal than to open the soul to God. It is more palatable to human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.

> Waco pa kanisa ni tye ki twero me weko richo kelo jo Roma me paro ni gi tye i twero me timo richo; ki kit me kwena, ma labongo en, weko pa en pe kimiyo, bene tye ka miyo twero bot tim marac. En ma oguro i cing i anyim dano ma opoto, ka yaro i kwena gin paro ma ocwil ki diro pa cwinyne, tye ka golo piny kido pa danone, ka bende tero piny woko kit ma ber weng ma tye i cwinyne. Ka oyaro richo me kwo pa en bot lami—dano ma orwak, ma otyeko bedo kwed richo, ci dok dok opobo kwede mwenge ki yore me wel—rwom pa kit pa en golo piny, ci en obobo kamano. Parone ikom Lubanga golo piny dwoko calo dano ma opoto, pien lami obedo macalo lacim pa Lubanga. Kwena ma golo piny man, pa dano bot dano, en aye tung me cako ma ocwil, ma kiwuoko iye pe marac mapol ma tye ka pobo lobo ki katedo ne pi kwanyo woko ma agiki. Ento bot ngat ma mero camo cwiny, ber loyo kwena bot dano macalo en keken loke me yabo cwinyne bot Lubanga. Ber loyo i kit pa dano me timo penansi loke me weyo richo; yot loyo me piko ringo ki yub me buro, ki yoke ma cayo, ki tali ma tero peko, loke me kweko dwaro pa ringo i lacar. Yugo ma cwiny pa ringo mito cwako obedo dwongo, loke me apye i yugo pa Kristo.

> “There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ’s first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ’s sufferings, while in their lives they deny Him whom it represents.

> Tye rom madit tutwal ikom Kanisa pa Rome ki Kanisa pa Yudu i cawa me bino me acel pa Kristo. Ka Yudu i mung gi tye ka keto i tungi piny keken me cik pa Lubanga, ento i wang dano gi bedo matek atata i lubo cikke pa ne, giketo iye ki kwayo matek ki tim pa kit lobo ma ocweyo lubo cik obed peko ki tek. Macalo Yudu mane ginyuto ni gi kwero cik, kamano bende Jo Rome gi waco ni gi kwero msalaba. Gi yilo malo cal ma nyutu peko pa Kristo, ento i kwo gi gibalo woko En ma calo ne nyutu.

> “Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour’s words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church: ‘They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.’ Matthew 23:4. Conscientious souls are kept in constant terror fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure.

> Jokatoliki giketo musalaba i wi kaniisagi, i wi altaagi, ki i wi lakicagi. I kabedo weng kinongo cal pa musalaba; i kabedo weng, i wang piny, gimiyo ne yaro ki gigoyo iye malo. Ento yore me tito pa Kristo kigicwalo piny i tung dogo madwong me cuk ma pe ki ngwec, ter me lok ma pe atir, ki kwanyo ma matek matek. Lok pa Yesu ikom Yubu ma gicwiny matek, rwate ki matek loyo ikom ladit pa Kanisa Katolika pa Roma: ‘Gikome mizigo madongo ma matek me cweno, gi ketogi i yot pa dhano; ento gi kene pe gikwanyo gi kwede lacina acel keken.’ Matayo 23:4. Jo ma cwinygi atir tye gicano i rop ma pe kato, pien gi ruyo kec pa Lubanga ma ocako keca; ento jo-dwong mapol pa kaniisa tye gito kwo i ber-ber ki i mit pa ring'o.

> “The worship of images and relics, the invocation of saints, and the exaltation of the pope are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said: ‘Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.’ Matthew 11:28.

> Lworo cal ki reliki, kwayo jo maleng’, kacel ki yilo madit pa Papa, gin aye tem pa Satan me kwanyo cwinyo pa jo woko ki bot Lubanga ki bot Wod pa En. Me cweyo goro gi opong, En temo kwanyo yaro gi woko ki bot En ma keken, ma kwede kende gi romo nongo kony me gwoko kwo. En obiwalogi i bot gin mo keken ma twero loko i kabedo pa En ma owaco ni: “Bi bot an, jo weng ma itiyo matek ki jo ma peko dong okogi; an abi miyi kuc.” Matayo 11:28.

> “It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law and gives men license to sin. At the same time he causes them to cherish false conceptions of God so that they regard Him with fear and hate rather than with love. The cruelty inherent in his own character is attributed to the Creator; it is embodied in systems of religion and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.

> Tic pa Saitan ma pe kato obedo me yero marac kit bedo pa Lubanga, kit pa richo, ki jami ma pire tek ma tye i lweny madit. Luk pa rubo pa iye omalo i tek pa cik pa Lubanga, ki omii dano twero me timo richo. I kare acel, omiyo gi gwoko paro ma pe ada ikom Lubanga, pi gineno ne ki bwoba ki kec, peke ki hera. Peko marac ma tye i kit bedo pa iye keken kiyerone bot Lami yubo; kiketo ne iye i kite me dini, ki nyutu iye i yoo me yabo. Kamano, cwinya pa dano ocwii, eka Saitan okwanyo-gi me bedo latic pa iye me lweny ikom Lubanga. Pi paro ma kigoyo woko ikom gin ma tye i kit bedo pa Lubanga, piny pa jo ma pe ngeyo Lubanga kijwayo-gi me geno ni misango pa dano myero me nongo kica pa Lubanga; ki tim marac ma rorot kityeko timo i kite mapol me yabo cal.

> “The Roman Catholic Church, uniting the forms of paganism and Christianity, and, like paganism, misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome’s supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dignitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture and not end the life of the victim. In many cases the infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.

> Kanisa Katolika pa Roma, kun keto kacel kit ki yore pa jopagani ki pa Kikristiani, ki, macalo jopagani, nyutu kikome pa Lubanga atir pe, odwogo bot kit tic ma tek kica ki ma coyo cwiny, pe manok. I cawa me loyo piny pa Roma, tye ki gin me keto peko matek me tweko jo me yee i cik pa en. Tye loro i lapii pi jo ma pe ogonyo i acoŋ pa en. Tye golo kwo mapol i rwom madit, ma pe bi ngeyo ne nyaka ki nyutu piny i kare me Kec. Ladit me kanisa otamo matek, i bwo Setan, rwot-gi, me yubu yo me nyono peko ma ladit loyo weng, kadi pe oku kwo pa joma gicweyo peko iye. I kit mapol, wot pa peko ma macalo me piny me pek o time dok dok, nyaka i rwom ma maloyo weng me kuc pa dano, nyaka kikome opoko lweny, ki lujoo me peko omaro tho macalo weko ma mamit.

> “Such was the fate of Rome’s opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man’s earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow creatures.

> En aye kit ma obedo bot jo ma ogamo Roma. Pi jo ma oyaro ne, obedo tye ki yubu me kec, me kwac ma dwaro oko, ki yubu me ringo ma pire keken i yo weng ma twero penyo, ma ceko cwiny. Pi kelo kica pa Polo, jo ma gicweyo cwiny gibalo cikke pa Lubanga, kun gibalo cikke pa kit-lobo. Gipwona gi me ngolo woko rwate ma En otyeko yubo pi gubedo gi kica ki yeco cwiny i cawa me bedo pa dano i piny. I poto me koma pa kanisa tye milyoni pa jo ma gigoyo matek, ma gityeko kato kwo-gi weng i temo pe ki ber me kwanyo piny yom cwiny ma kit-lobo omiyo, me golo paro weng ki cwinyi weng me yom cwiny ki dano mapat-gi, calo gin ma pe oyemo i wang Lubanga.

> “If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and throughout the extent of Christendom, we have only to look at the history of Romanism. Through this mammoth system of deception the prince of evil achieves his purpose of bringing dishonor to God and wretchedness to man. And as we see how he succeeds in disguising himself and accomplishing his work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that Book is read, the mercy and love of God will be revealed; it will be seen that He lays upon men none of these heavy burdens. All that He asks is a broken and contrite heart, a humble, obedient spirit.

> Ka wa mito ngeyo tim marac ma opore tek me Setan, ma otyeko nyutu pi cente me higni, pe i bot joma pe gityeko winyo ikom Lubanga, ento i wic matut ki i lenge ducu pa piny me Kakristian, wa mito keken neno kare mukato pa Kit me Roma. Ki kom kit madit matek man me gobo, rwot me tim marac oromo tamo me wiye me kelo nyono i bot Lubanga ki peko madwong i bot dano. Kacel, ka waneno kit ma oyemo iye ki tyeko ticene ki kom laloc pa kanisa, wa twero ngeyo maber pingo okwero Buk pa Lubanga madwong atika. Ka gi kwano Buk en, kica ki mor pa Lubanga binyute; bino nen ni pe oketo i wi dano tol madit magi. Gin ducu ma okwayo, en aye cwiny ma opoto ki ma onwero woko, mo ma opiny ki ma winyo.

> “Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: ‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’ Jesus looked with pity upon His disciple, and rebuked his harsh spirit, saying: ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:54, 56. How different from the spirit manifested by Christ is that of His professed vicar.

> I kwo pa En, Kirisito pe omiyo lagam mo me dano ki dako gubalo cinge i monasteri, pi yubo gi bedo ma rwate pi polo. Pe ociko kare mo ni mara ki kica myero kigengo. Cwiny pa Yesu opong woko ki mara. Kacce dano tye ka ceto piny ikom opong me ber maler, dong cwiny pa iye dok macoo mapol; neno pa iye ikom richo dok macoo loyo; ki kica pa iye pi joma tye ki bal odok mapiny loyo. Papa owaco ni en vikar pa Kirisito; ento kit pa iye rwate nining ki kit pa Yesu Wakwa? En aye onongo Kirisito ocwalo dano i gere onyo i kit me too, pien pe giyubu en calo Rwot pa polo? Onongo gin winyo dwon pa en ka orowo jo ma pe giyiko en me tho? Kacce jo me gang pa Samaria kinyemo en, Lapostol Yohanna opong ki kero, omiyo openy ni: “Rwot, imito ni wawaco mach obed piny ki polo ocako gi, calo Elia otimo?” Yesu oneno lami pa en ki kica, omiyo ogoyo cwiny marac pa iye, owaco ni: “Wod Dano pe obino me kwanyo kwo pa dano, ento me gwoko gi.” Luka 9:54, 56. Kit cwiny pa ngat ma waco ni en vikar pa Kirisito dong orweny atika ki cwiny ma Kirisito otyeko yaro.

> “The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.

> Kombedi Kanisa Katolika me Loma tye ka nyutu anyim maber i wang lobo, kun ocobo coc pa kicol ma pire tek ki kwayo kica. Oyiko pire calo pa Kristo; ento pe oloko. Yore weng pa Papasi ma onongo tye i kare mukato, tye pud kombedi. Doktrin ma kigero i kare ma dirica tutwal pud kityeko gwoko gi. Pe ka ngat mo keken obed ka boko pachu. Papasi ma Protestanti kombedi tye ki bedo te me miyo yene, en keken ma onongo orwedo lobo i kare me Reformation, kun jo pa Lubanga olalo, ka goro kwo gi, me yaro tim marac pa en. Tye pud ki bolo cwinya acel keken ki cwiny-malo marac ma onongo orwede rwodi ki wode pa rwot, ki opore twero pa Lubanga. Cwinya pa en pe piny manok i kicol ki bedo rwot marac kombedi, calo kare ma onongo ogoyo woko twero pa dano me bedo gi atir, ki okweyo kwo pa jo maler pa Lubanga Madit Loyo.

> “The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?

> Katwero pa Pope en tere keken calo ma lok pa lanen otyeko waco ni obedo—golo woko ki geno i kare me agiki. 2 Thessalonians 2:3, 4. Gin acel i yore me tic pa iye me ywayo kit ma bi mii tyeko apoya pa iye maber loyo; ento i piny ikit ma yubu-yubu calo layeny, ocano yat marac ma pe yubu pa lacere. “Geno pe myero kigwoko kwede jo heretik, onyo jo ma kiloco ni tye ki heresi” (Lenfant, volume 1, page 516), en owaco. Ka myero katwero man, ma coc pa en pi mwaka alufu acel gicoyo kede i remo pa jo maleng, kombedi kikwayo ne calo dul me kanisa pa Kiristo?

> “It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.

> Pe obedo peke keken ni giyweyo lok i piny me Protestanti ma waco ni Katolik dong pe ruc tutwal ki Protestanti macalo i cawa mukato. Lok otime; ento lok man pe i kabedo pa Papa. Katolik, ka adier, nyare mapol ki Protestanti ma kombedi tye, pien Protestanti opire woko tutwal ki cawa pa jo maloko.

> “As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil, and as the inevitable result they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.

> Kun kereke pa Protestant ki tye ka kwayo kica pa piny, mer ma pe adier ojogi wanggi. Pe gineno gin mukene, ento gineno ni obedo atir me paro maber i kom gin marac weng; ci, i adok ma pe ki twero kwanyo, lacen gibineno marac i kom ber weng. I kom bedo kwede i gengo yie ma dong kare acel ki miyo bot jo maleng, kombedi, calo ka, gi tye ka kwayo kica bot Roma pi tam ma pe ki mer i kom en, gikwanyo kica pi yubu ma pire tek ma gitye kwede.

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> Dul madit pa jo, en bende jo ma pe gitye ki kica bot Romenisim, gineno gengo manok keken ki i twero ki i yito pa en. Jo mapol gicwako ni otum me ngec kacel ki me kica ma obedo loyo i cawa me Middle Ages omiyo yare pa dogma, superstision, ki opuresion pa en; ki ni ngec madit me cawa ma kombedi, poko ngec i bot jo weng, kacel ki medo yot i lok me dini, kigengo dwogo pa intolerans ki tirani. Ka igamo keken ni kit macalo man obi tye i cawa ma ocakke ki lumeny, giyaro keken. Adada ni lumeny madit—me ngec, me kica, ki me dini—tye ka leyo i bot dul man. I pot buk ma oyabe me Lok Maleng pa Lubanga, lumeny ma aa bot polo okelo i piny weng. Ento myero ipalok ni: ka lumeny ma kimiyo tye madit tutwal, ento otum pa gin ma gilokgo ki gikwero en aye madit tutwal.

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Ka gityeko kwano Bibul ki lamo, obino nyutu bot jo Protestant kit ma adier pa tyen pa Papa, ki obino miyo gi keco ne ki yewo ne; ento jo mapol gipan pire tek ni gi ngec madit, kono pe gi nongo mito me dongo Lubanga ki cwiny ma piny, pi omi gi rwate i lok maleng. Ka gitye kagibwolo pire tek i lacer pa gi, ento pe gi ngec i lok me Bibul ka i teko pa Lubanga. Gicako yaro yo mo me loyo cwinygi piny, ki giyubu gin ma me Ligi piny tutwal ki ma cwiny opiny. Gin mito yo me wilo Lubanga, ma gubed calo yo me paro ne. Tyen pa Papa rwate maber me konyo mito pa gigi weng. En oketere maber pi dul aryo pa dano, ma cobo piny weng loyo tutwal—jo ma mito gwoko kwo pa gi pi tim maber pa gi, ki jo ma mito gwoko kwo i iye tim maracgi. Kany aye luny pa tekone.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.

> Kare me otum madit me wic otyeko nyutu ni obedo maber pi rwom pa lwak pa Paapa. Pud bino nyutu ni kare me liec madit me wic obedo pinyre maber pi rwom pa lwak pa Paapa. I kare mukato, ka dano tye pe ki lok pa Lubanga ki pe ki ngec me atir, wanggi kityeko yabo, ki gin mapol, calo alufu, kicako gi i dek, ka gi pe neno dek ma kityeko yabo pi tungogi. I tuk me kare man tye gin mapol ma wanggi kicwanyo ki luth me paro pa dano, 'sayansi ma pe atir, ma gityeko lwongo kamano;' pe gineno dek, gidonyo i iye otere, macalo ka wanggi kiyabo. Lubanga ocimo ni twero me wic pa dano myero giywako ne calo mia ki Lami-gi ma ocweyo gi, ki myero gitiyo kwede i tic pa atir ki ber bedo; ento ka gityeko nywako cwiny me pongdwong ki mito dwongo, ki ka dano gicero paro-gi maloyo lok pa Lubanga, dong ngec me wic twero kelo bal madit maloyo pe ngeyo. Eyo, 'sayansi' ma pe atir me kare man, ma kimego yie i Bibil, obino nyutu ni obedo pinyre rwom i yubo yo pi gamo lwak pa Paapa, ki kitgi ma cwiny mito, calo ma kityeko kao ngec woko okuno yo pi medo rwom pa en i Kare me Otum Madit.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> I yubo ma dong tye ka wot i United States me nongo kony pa gamente pi kit pa kanisa kede yubu pa kanisa, jo Protestant tye ka woto i cing jo pa Papa. Ento, dok i mede, giyabo bur pi twero pa Papa me dok yudo i Amerika ma Protestant rwom me twero ma maloyo weng, ma otyeko kwanyo ki bot Lobo ma macon. En aye ma weko yubo man bedo ma dwong mapol en tye ni, gin madit ma gi kato i wii obedo kweko me gwoko Sande—yubu ma ocako ki i Loma, ma gi waco ni en obedo alama pa twero pa gi. Lacho pa twero pa Papa—lacho me rwate kwede yubu pa piny, kede woro yubu pa dano maloyo cike pa Lubanga—en aye ma tye ka lego ii kanisa pa Protestant kede kelo gi me timo tic acel keken me yilo Sande malo, ma twero pa Papa otyeko timo con.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> Ka ngat ma kwano obedo mito ngeyo yore ki kit ma bi tic kwede i lweny ma bino oyot, pe mito mukene; myero keken onyutu rekod me yore ma Roma otyeko tiyo kwede pi agiki acel i kare mukato. Ka obedo mito ngeyo kit ma Papisti ki Protestanti ka gityeko rwatekko gibitiyo kwede jo ma giyeke dogma gi, mii oneno chuny ma Roma otyeko yaro bot Sabat ki jo ma ogwoko en.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on “the venerable day of the sun,” but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.

> Cikke pa rwot, kacoke madit me weng, ki cikke me kanisa ma gicwako cing kwede ki teko me lobo, gin en yore ma kede kwede cer me jo pagani otyeko nongo kabedo me yaro maber i piny pa Kristiani. Yoo mapwod pe me lwak ma okwayo yaro Sande en cik ma Constantine ocako (A.D. 321). Cik man okwayo jo me kabedo bedo i ribe i “ceng ma giyaro ki kica pa Ceng,” ento omi jo me piny twero me mede tic me puro piny. Ata ni i adwogi obedo cik pa jo pagani, ento Ladit pa lobo ogamo timo ne ki bang cwako Kristiani ki nying kende.

> “The royal mandate not proving a sufficient substitute for divine authority, Eusebius, a bishop who sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Scriptures was produced in proof of the new doctrine. Eusebius himself unwittingly acknowledges its falsity and points to the real authors of the change. ‘All things,’ he says, ‘whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s Day.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. But the Sunday argument, groundless as it was, served to embolden men in trampling upon the Sabbath of the Lord. All who desired to be honored by the world accepted the popular festival.

> Pien cik pa rwot pe onongo ma orumu me leyo teko pa Lubanga, Eusebius, labisop ma oyuto kica pa rwodi, ki ma obedo lawi ma pire tek ki lujuk pa Constantine, owaco ni Kricito otero Sabat i Sande. Pe kiweyo lami acel keken pa Kitabu Maleng me miyo adwogi pa tito manyen man. Eusebius kene, ka pe ngene, ogamo ni lok man obedo bul, ki onyutu jo atir ma gitero lwoko ne. “Gin weng,” en owaco, “ma myero kitim i Sabat, gin meno watere i Ceng pa Rwot.” - Robert Cox, Sabbath Laws and Sabbath Duties, page 538. Ento lok me Sande, ka peke ki adwogi, omiyo dano cwiny matek me goyo i cing Sabat pa Rwot. Jo weng ma giyuto bedi gi ducu bot piny giywako mere ma lamal.

> “As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people engaged in agricultural labor when not attending church, and the seventh day was still regarded as the Sabbath. But steadily a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, all persons, of whatever rank, were commanded to refrain from common labor on pain of a fine for freemen and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.

> Ka twero pa Paapa obedo matir tek, tic me yaro malo Sande mede anyim. Pi cawa mo, dano ne gitici i tic me pur ka pe gidonyo i kanisa, ki ceng abiro ne pud gigo nying ni Sabat. Ento kacel kacel, loko ne ocake. Jo ma tye i tic me maleng gikwero gi ni pe giyubu meko mo keken me pa lobo i Sande. Pe macok coki, dano weng, keken i rwom mo keken, gibalogi ni wek gikweyo tic mapire tek i Sande; ka gibal, jo ma tye ki twero pire kene gibek pobo cente, ento latic gibek kiyuki. En mukene, kiciko ni jo ma tye ki cente mapol gibek batogi ki kwanyo but acel pa jami gi; ki i agiki, ni ka pud gityeko bedo kwidi, gicwalo gi lapiny. Jo me rwom ma piny gibek gicwalo-gi woko i lobo mapat pi kare weng.

> “Miracles also were called into requisition. Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, ‘to his exceeding great pain and shame.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.

> Lamal bene kiketo i tic. I iye lamal mogo mapat, ki waco ni lalwor, ka onongo obino cako me plawo pur pa iye i Ceng pa Rwot, oyweyo plau pa iye kwede tyeŋ, tyeŋ onongo obedo matek i cing pa iye, pe onongo twero golo; ci pi mwaka aryo ocwal kwede i kare weng, ‘pi tuk madit tutwal ki kica madit tutwal.’-Francis West, Historical and Practical Discourse on the Lord's Day, peji 174.

> “Later the pope gave directions that the parish priest should admonish the violators of Sunday and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. ‘It is apparent,’ said the prelates, ‘how high the displeasure of God was upon their neglect of this day.’ An appeal was then made that priests and ministers, kings and princes, and all faithful people ‘use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for the time to come.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.

> Ikinyim Paapa ociko ni Paader me parish myero waco kwer bot joma golo cik me Sande, kede kwayo gi wek gidonyo i kanisa ki waco lapenygi, pi pe gicwalo bal madit botgi kede joma tye ikin ganggi. Kacoke me kanisa okelo lok me waci, ma kitimo ne piny weng maloyo, kun Protestant bene gitimo kwede, ni pien lanyut ocayo jomoko ka gitingo tic i Sande, myero Sande obed Sabato. ‘Obedo atir,’ ni ladit me kanisa, ‘ni tek me lig pa Lubanga tye ikom pe gicono ceng man.’ En kacce, kigoyo kwayo ni paader ki minista, rwot ki mirwot, kacel ki jo weng ma tye gi geno atir, ‘tic ki twero weng kede teko me gwoko, wek ceng man odwogo i lwak ne; ka pi lwak me Kricitiani, gi gwok ceng man ki poyo cwiny maloyo i kare ma bino.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord's Day, page 271.

> “The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law and enforced by the civil authorities throughout nearly all Christendom. (See Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)

> Pien cik pa kac ma con otyeko nyutu ni pe rwate, latic pa lobo ma pe me diini kikwanyo ni gicwalo cik acel ma bi mii bworo i cwiny pa jo, kacel ki me cungo gi ni pe gitici i ceng me Sande. I Sinodo ma kityeko timo i Rome, moko weng ma con kikwanyo odoco ki teko mabor kacel ki lacim ma lamal. Gi bene kiketo gi i iye cik me kanisa, kacel ki kicungo gi ki latic pa lobo ma pe me diini i anyim lobo weng pa jo Kristiani mapol kore. (Nen Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)

> “Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.

> Pwod, peya pa twero me Bibul pi gwoko Sande okelo lakica pe tutwal. Jo gipenyo twero pa lapwonygi me kwanyo woko lok me cing ma oyaro piny maber ma Jehova owuoyo ni, “Ceng abiro obedo Sabiti pa Rwot, Lubanga mamegi,” pi yaro ceng pa Sun. Me pewo peya i lok pa Bibul, myero kicako yore mukene. Ngat ma cwiny otony pi Sande, ma i agiki me kirop apar ariyo oneyo kanisa pa Ingilani, ogiwe ki lami ma geno maber i kom adiera; kendo tic ma onongo otamo ne peke rwate, okwako oweko piny pi kare matidi, kendo onywike yore me ciko pwonyne. Ka odwogo, peya ocweyo woko; kendo i tic me anyim ogamo rwate madwong. Okelo ki iye pap ma kigolgol, ma gityero ni oaa ki Bot Lubanga keken, ma tye ki cik ma mite pi gwoko Sande, kede weko ma rabet matek me pungo jo ma pe winyo cik. Buk man ma ber-ber—ento obedo pe adwogi, calo cik ma konyo kwede—gityero ni ocwac ki polo, kendo ginyutu iye i Jerusalem, i tung alta pa Sant Simeon, i Golgotha. Ento, adok ber, ot pa Papa i Loma obedo kam ma oaa iye. Kit me bur kede yubu-nyig me yilo twero ki yabu pa kanisa, i kare weng, i wot me laco-matek pa Papa, gikwayo ni tye ki cik.

> “The roll forbade labor from the ninth hour, three o’clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A Miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill wheel stood still, notwithstanding the strong rush of water. A woman who placed dough in the oven found it raw when taken out, though the oven was very hot. Another who had dough prepared for baking at the ninth hour, but determined to set it aside till Monday, found, the next day, that it had been made into loaves and baked by divine power. A man who baked bread after the ninth hour on Saturday found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness. (See Roger de Hoveden, Annals, vol. 2, pp. 526–530.)

> Papar ma ki-ywolo ogengo tic ki cawa me 9 (cawa adek) i apur me Saturday nyo i yabo me Monday; kede ki waco ni twero pa en ocweyo ki moko ne ki lamal mapol. Kigamo ni jo ma ocako kato tic i polo me cawa ma kiciko gogolo ki pwoc. Laco me mill ma otemo nyimo maizi ne, kama onongo obed lony, oneno piyi me remo obino oo, kede wiiro me mill ocung piny pe owil, ata ka pi ocang matek. Nyako acel ma oketo kumba me bur i oven, ka okwanyo woko, oneno ni en pe oyek, ata ka oven tye mako matek. Mukene ma kumba ne ocweyo me yeko i cawa me 9, ento ociko ni obi wek nyo i Monday, ceng ma bino oneno ni dong ocweyo ne i bur kede kiyeko ne ki twero pa Lubanga. Laco ma oyeko bur i lacen me cawa me 9 i Saturday, ka obalo i yabo me ceng ma bino, oneno ni remo ocako oo ki iye. Ki loko ma peko keken kede yore me kwalo-nyuto magi jo ma gubaro Sunday gitemo me keto matirne. (See Roger de Hoveden, Annals, vol. 2, pp. 526-530.)

> “In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.

> I i Scotland, macalo i England, woro madwong pi Sande onwongo otyeko me medo kun kelo kacel kwede but me Sabat ma con. Ento cawa ma myero kigwoko maleng pe obedo maromo ducu. Cik ma obino ki bot Rwot pa Scotland owaco ni, ‘Ceng Sabat, ki saa apar aryo i wang ceng, myero kibalo ne maleng,’ kacel ki ni, ki cawa meno nyaka i otum me Mande, pe myero dano mo keken otic i tic me piny. - Morer, pot buk 290, 291.

> “But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.

> Ento, ka pud ki timo ducu me keto lamar pa Sande, jo pa Papa keken gi owaco pango ni twero pa Sabat obedo pa Lubanga, kede ni kit ma ki tiyone kwede me oloko ne obedo kacako pa dano. I cawa me apar abicel acel, kacoke pa Papa owaci nining: ‘Tim ber Christian weng par ni ceng me abiriyo ma Lubanga oketo iye lamer, kede ki cwako ne kede ki gwoko ne, pe ka jo Yahudi keken, ento bende gi weng mukene ma giyaro ni gi pak Lubanga; entono wa Christian wa oloko Sabat gi obed Ceng pa Rwot.’—Ibid., pot buk 281, 282. Jo ma gitye ka tuko cik pa Lubanga pe gi ngeyo kit pa ticgi; gi timo ne ki dwaro me bedo malo loyo Lubanga.

> “A striking illustration of Rome’s policy toward those who disagree with her was given in the long and bloody persecution of the Waldenses, some of whom were observers of the Sabbath. Others suffered in a similar manner for their fidelity to the fourth commandment. The history of the churches of Ethiopia and Abyssinia is especially significant. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. Other concessions followed.

> Nyutu ma matek pi cik pa Ruma bot jo ma pe rwate kwede onongo nen i luco ma otyeko kare loyo tutwal, ma otime ki miyo rem mapol, bot jo Waldenses; i tung gi, jo mogo obedo jo me gwoko Sabat. Jo mukene bene giluco i kit macalo eni pi bedo gi adwogi bot cik ma angwen. Lok me kanisa pa Itopia ki Abisinia obedo ma rwom madwong tutwal. I iromo me mudho pa Kare ma Mudho, jo-Kirisitiani pa Afrika ma i tung gubalo i wang piny, ki piny weng ocwilogi, ki pi kare mapol tutwal gibedo ki weko me timo yie gi labongo peko. Ento i agiki, Ruma ogeno ni gi tye, ki nono keken gicoyo cwiny pa rwot madit pa Abisinia me moko ni Papa obedo atera pa Kristo. Weko mukene mapol bene oyor.

> “An edict was issued forbidding the observance of the Sabbath under the severest penalties. (See Michael Geddes, Church History of Ethiopia, pages 311, 312.) But papal tyranny soon became a yoke so galling that the Abyssinians determined to break it from their necks. After a terrible struggle the Romanists were banished from their dominions, and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom.

> Cik ma kicweyo pi gengo gwoko Sabat, ki kwedogi ma tek maloyo weng. (Nen Michael Geddes, Church History of Ethiopia, pot buk 311, 312.) Ento twer pa Papa mapol pe obedo otwogo ma peko loyo nyo Jo Abyssinia gicimo me buko woko ki i wici gi. Ka lweny ma rere otyeko, Jo Roma kigolo gi woko ki i lobo ma gi loyo, ki yie macon kicoyo dwoko. Kanisa gikwanyo cwiny i yweyo, ki pe giwiro pwony ma gopwonye ikom bwola, lunyodo ma opuk, ki twero ma twer pa Roma. I i lobo gi megi kende, gitye ki ruc me bedo kany, gin pe ngene bot Jo-Kristo mukene.

> “The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.

> Kanisa me Afrika gikwoko Sabat calo kit ma Kanisa pa Papa ne gikwoko con, mapwod pe otyeko golo woko weng. Kun gikwoko ceng me abiro ki winyo cik pa Lubanga, gipeko tic i Sande ki yoo pa kanisa. Ka Roma onongo otyeko nongo teko madit loyo weng, onongo oketo piny Sabat pa Lubanga me medo malo pa ne keken; ento kanisa me Afrika, ma onongo gilor piny pi higni macokcoki alufu acel, pe giwuŋo kede i golo woko man. Ka kiginyayo piny i teko pa Roma, kigoyo gi matek me weko woko Sabat atir, ka gicwalo malo Sabat me bwa; ento pe gutino, ka gityeko dwogo twero pa gi keken, gi dwogo i winyo cik ma angwen.

> “These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.

> Coc me kare macon magi nyutu maber lweny pa Rom ikom Sabat ma atir ki jo me gwoko ne, kede kit ma tye katico kwede me miyo dwong i cik ma otyeko cweyo kede iye. Lok me Lubanga teto ni tuk magi bi dok time, ka Katoliki me Rom ki Protestanti bi bedo acel pi yiko malo pa Sande.

> “The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ The beast with two horns is also to say ‘to them that dwell on the earth, that they should make an image to the beast;’ and, furthermore, it is to command all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast. Revelation 13:11–16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3–8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.

> Porofeci me Revelation 13 waco ni twero ma giyero kwede le ma tye ki rica calo lam obimiyo ‘piny ki jo ma obedo iye’ gipako papat—ma kany gicimo kwede le ‘ma calo leopard.’ Le ma tye ki rica aryo bende obiwaco bot ‘jo ma obedo i piny, ni gitim cal pa lela;’ ci dok obiciki jo weng, ‘ma matino ki ma madit, ma tye ki cente mapol ki ma pe tye ki cente, jo libera ki jo latic,’ me cwako alama pa lela. Revelation 13:11-16. Otyeko nyutu ni United States obedo twero ma giyero kwede le ma rica ne calo lam, ki ni porofeci man obipong woko ka United States obiyubu gwoko ceng Sunday, ma Roma waco ni obedo lalego makwongo me twero pa en ma loyo weng. Ento i kica man bot papat, United States pe obedo keken. Twero me Roma i pinye ma kare gi oyaro loyo‑piny pa en, kombedi peke odoko neko woko. Ki porofeci bende waco ni twero pa en obidwogo. ‘Aneno wi acel pa en calo ogoyo bale me tho; ci bale ne ma kelo tho ogedo: ci piny weng ogamo lela.’ Verse 3. Keto bale ma kelo tho nyutu bot pobo‑piny pa papat i 1798. Ingo, laci waco ni, ‘bale ne ma kelo tho ogedo: ci piny weng ogamo lela.’ Paulo waco maler ni ‘ngat me kek’ obibedo tye nyaka dwogo me aryo. 2 Thessalonians 2:3-8. Nyaka kato cawa, obikume tic me bolo. Ci i Revelation bende waco, bene ikom papat: ‘Jo weng ma obedo i piny obipako en, jo ma nyinggi pe kicoyo i kitabu me kwo.’ Revelation 13:8. I Piny Macon ki Piny Manyen, papat obibedo cwako kica i kica ma gimiyo bot cik pa ceng Sunday, ma orwate keken i twero pa Kanisa me Roma.

> “Since the middle of the nineteenth century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.

> Kacel ki tung’ me mwaka me 1800, jo ma gikwano lagwok i United States me Amerika gimiyo waci man i bot piny weng. I jami ma kombedi tye katime, gineno mede piri bot otiyo woko me lagwok. I bot lapwonya me Protestant tye waci acel mere ni gwoko Sande tye ki twero pa Lubaŋa, kede pe tye anyutu acel ma i Buk pa Lubaŋa; macalo ki ladit pa Papa ma gityeko yubo pire tek me poko kabedo pa cik pa Lubaŋa. Waci ni kob pa Lubaŋa kityeko keto i bot dano pi poko Sabiti me Sande, bi pye doki; kombedi dong gicako giyiko. Rwom me miyo gwoko Sande obed me cik tye ka medo piri.

> “Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?

> Kric me Roma obedo lamal i lapir ki goba. En romo kwano gin ma obino. En tye ka kuro kare, kun oneno ni kric me Protestanti gupako en i yeco gi pa Sabat ma pe kakare, ki ni gi tye ka cogo me miyo Sabat man obed cik ki kit acel keken ma en keken otiyo kwede i kare mukato woko. Jogi ma gikwanyo woko twot me adwogi gibedok kwayo kony pa twero man ma oywako kene nying ni pe romo balo, me cweyo malo gin ma ocake ki bot en. Pe obedo tek me paro ni en bi rwate obino konyo jo Protestanti i tic man. Ngat mane ngene maber maloyo laloc me Papa kit me tedo kwede jo ma pe winyo cik me kric?

> “The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.

> Kanisa Katolika me Roma, kede yomere weng pa en mapirek piny i lobo weng, obedo dul madit acel ma tye i wang loyo pa kom pa Papa, kede ki yubo ni obed me tic me mito pa kom pa Papa. Milyoni me jo ma cwako Komunio pa en, i piny weng pa lobo, gicoyo gi ni myero gitiyere me luwo Papa. Pek obedo me piny-gi onyo goromenti ma gitye iye, ento gi myero paro ni twero pa Kanisa tye malo ikom weng. Ka kadi giywako lagam me yaro atir bot goromenti, ento i buto tye lagam me winyo bot Roma, ma kobo gi ki lagam weng ma tye kiny marac ikom mito pa en.

> “History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.

> Lok pa gin matime anyim nyuto ni en otimo ki kica ki tije ma pe oyubu me donyo i tic pa dul me piny; ci ka otyeko ogamo kabedo, omede me dwogo anyim mit ne keken, kadi bed ka balo rwodi ki jo piny. I cawa 1204, Paapa Innocent III oyero Peter II, Rwot pa Arragon, me cako kwer ma pire tek man: ‘An, Peter, Rwot pa jo Arragon, ayaro ki akwer ni abed kare keken rwatte ki winyo lwak bot laditna, Paapa Innocent, bot jolubot pa Katoliki pa lacenne, kacel ki Kanisa pa Roma; ki abedo rwatte i gwoko pinyna i winyo lwak ne, ka gonyo Geno Katoliki, ki luro yore me geno ma pe atir.’ -John Dowling, The History of Romanism, b. 5, ch. 6, sec.

> “55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> 55. Man tye ki rwom kwede waci ma tye ikom twero pa Pontif pa Roma, ‘ni cik miyo ne twero me kwanyo rwot madit ki kabedo’ kede ‘ni en twero me weko woko jo ma tye iye ki kwecgi bot rwodi ma pe gitic ki atir.’ - Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Wek iparo ni, cok pa Rome en aye ni pe oloko keken. Yore pa Gregory VII ki Innocent III kombedi en aye yore pa Kanisa Katolik me Roma. Ka obed ki twero keken, obinoketo gi i timo ki cwiny matek tutwal kombedi calo i kare mukato woko. Jo Protestant pe ngeyo maber ngo ma gitye katimo ka gimenyo cwako kony pa Rome i tic me yweyo Sande ki malo. Kun gitye kagwoko cwiny me poko tamgi, Rome tye kagamo dwogo keto twero ne odoco, dwogo lobo ma loyo ma ocweyo woko. Ka yore man dong okete i United States ni kanisa romo tic kwede onyo loyo twero pa gamente; ni tim me dini romo keti kwede ki cik pa gamente; i cing me acel, ni twero pa kanisa ki pa gamente myero oloyo omo me cwiny, ci gudo pa Rome i piny man obedo atir.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 563–581.

> Lok pa Lubanga o mi waci ikom peko ma tye ka bino; ka wek man pe gikwanyo, piny pa Protestant bi ngeyo atir ngo ma mite pa Roma gin, ento dong i kare ma odonyo woko pi dwogi ki i ol. En tye ka medo i twero ka mwon. Pwony pa en tye ka yubo teko i ot me cako cik, i kanisa, ki i cwinye pa dano. En tye ka keto mapol gang maboyo ki madwong, i kabedo mapire tek magi ma iye kwalo piny pa con bi dwog cako. I mung, ki pe ginongo, en tye ka guro twero pa en me yubu mite pa en ka kare binono me goyo. Gin keken ma en mito obedo kabedo me twero, ki man dong gityeko mii ne. Cokcoki wa bi neno, ki wa bi nongo kwede, ngo ma mite pa gin me Roma obedo. Ngat mo keken ma bi geno ki lubo Lok pa Lubanga, obino cwako nyono ki lolo piny.

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