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

Ekitabo kya Danyeri - Ennamba Kikumi mu Nsanvu mu Ssatu

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

Ebisiikirize eby’Obwapaapa: Okubikkula obuyinza n’obwegendererwa ebiri emabega wa "Hitler’s Pope"

Author

Jeff Pippenger

Published

April 3, 2024

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In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.

Mu kitabo ekirina omutwe, *Pope wa Hitler*, omuwandiisi John Cornwell atandikira olugero lw’omupapa ow’omu maaso eyafuga mu kiseera Hitler lwe yafuganga Germany, ng’asinziira ku jjajjaawe ne Pope Pius IX, abaagobebwa okuva mu Kibuga Roma. Pius IX bwe yadduka okuva mu kibuga Roma, nga yeefuula omunazaale, omusajja yekka gwe yatwala naye yali jjajja w’omupapa ow’omu maaso. Cornwell alaga enkolagana ey’oku lusegere ey’abasajja abo bombi, era oluvannyuma n’alaga engeri kitaawe w’omupapa ow’omu maaso gye yali naye ng’akwatagana n’ekifo eky’amaanyi eky’Ekkanisa Katolika. Bw’atyo alaga embeera y’eby’abantu, ebyobufuzi n’ebyeddiini mu byafaayo okuva ku biro bya Pius IX okutuuka ku Ntalo Enkulu ez’Ekibuga by’Ensi by’Ekyokubiri. Okulaba kuno okw’ebyafaayo kwa mugaso munene nnyo.

> “Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.

> Ekyongereko ekirala mu kwetwalira obuyinza kwa Papa kyakolebwa, mu kyasa eky’ekkumi n’emu, Papa Gregory VII bwe yalangirira okutuukirirwa kw’Ekkanisa ey’e Ruumi. Mu biteeso bye yateekaayo mwalimu ekimu ekyagamba nti Ekkanisa tekyavaamu nsobi, era terigenda kugwa mu nsobi, ng’okusinziira ku Ebyawandiikibwa. Naye obujulizi obuva mu Ebyawandiikibwa tebwajjira wamu n’okutegeeza okwo. Era Papa ono omwenyumiriza yagamba nti alina obuyinza okuggyawo bakabaka, era n’alangirira nti tewali ensala y’asalawo esobola okukyusibwa muntu yenna, wabula nti ye yalina eddembe okukyusa ensala z’abalala bonna.

> “A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.

> Ekyokulabirako ekirabika nnyo eky’empisa ez’obukambwe ez’omuwagizi ono w’obutayinza kukola nsobi kyalabikira mu ngeri gye yayisaamu Kabaka w’Abagerimani, Henry IV. Olw’okwetumiriza n’okunyooma obuyinza bwa papa, kabaka ono yalangirirwa ng’agobeddwa mu kkanisa era ng’aggyibwako obwakabaka. Nga atidde nnyo olw’okulekererwa n’okutyagizwa kw’abalangira be bennyini, abaalinywezebwa mu kujeemera ku ye olw’ekiragiro kya papa, Henry yalaba nga kyetaagisa okukola emirembe ne Rooma. Nga ali ne mukyala we n’omuweereza omwesigwa, n’asomoka Ensozi z’e Alupu mu makati g’ekiseera ky’obutiti, alyoke yeetoowaze mu maaso ga papa. Bw’atuuka ku kikomera we Gregori yali yeesengamye, n’atwalibwa, nga tali n’abakuumi be, mu luggya lw’ebweru; era eyo, mu kanyugunyugu akakambwe k’obutiti, nga taliko kitambala ku mutwe, n’ebigere bwereere, ng’ayambadde engoye embi ensonyiwaza, n’alindirira okukkirizibwa kwa papa okumukkiriza okumwesembera. Papa teyakkanya kumusonyiwa okutuusa lwe yamala ennaku ssatu ng’asiiba era ng’akatula ebibi bye. Wadde oluvannyuma, ekyo kyakolebwa ku bukwakkulizo buno: nti kabaka alindire okukkirizibwa kwa papa nga tannaddamu okwambala obubonero bw’obwakabaka oba okukozesa obuyinza bw’obwakabaka. Ate Gregori, ng’asanyuse olw’obuwanguzi bwe, yenyumiriza nti kibuvunaanyizibwa bwe okumenya amalala g’abakabaka. Empaka Enkulu, 57.

Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.

Gregory VII yali omuwagizi w’obutasobola kukola nsobi, naye ekigambo ekyo ekisekeebwa tekyafuulibwa enjigiriza entongole (dogma) okutuusa Pius IX, eyafuula ekigambo ekyo ekisiru okuba enjigiriza entekeddwawo mu Lukiiko Olusooka lwa Vatikaani. Enjigiriza eyo yakkirizibwa nga Julaayi 18, 1870, emyaka kikumi mu ataano ku lunaku ddala nga tekunnabaawo okutobyerwa essuubi okwasooka kw’abo 144,000.

What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.

Ekisomesa mu byafaayo kye kino: nti bwe Piyo ow’omwenda yategeka Olukiiko Olusooka lwe Vatikaani era n’assa mu nkola enjigiriza ye ey’obutakyamibwa, kyamuteeka okukikola kyali okukyawa kwe ekyayitibwanga ‘Modernismu’. Tekyava mu kulowooza nti Papa tayinza kukyama bw’aba ateekawo enjigiriza eza Bayibuli; kyali kulwanirira obuwakanyi bwa Papa eri obukosefu obwaleetebwa Enkyukakyuka ey’e Bufalansa. Era kyali kiteekeddwa okuwakanya ekinaamalira okumanyibwa nga Komunisimu.

The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.

Okwekalakaasa okw’e Bufalansa kwaleeta okukankana mu nteekateeka z’obufuzi ez’amawanga ga Bulaaya, nga naddala okukiwa obwakabaka, okusingira ddala obwapapa. Okwekalakaasa okw’Abarepulikaane b’e Italiya kwe kwagoba okumala akaseera Pius IX n’omukono we ogwa ddyo okuva e Roma. ‘Modernism’, ogwakiikirirwa eby’efilosofi eby’enjawulo ebyazaalibwa mu Okwekalakaasa okw’e Bufalansa, gwali mulabe omukulu wa Pius IX, era enjigiriza ye ey’obutaba na nsobi yateekebwawo okuwagira n’okunyweza buli ky’alangirira Papa nga awakanira ebirowoozo by’‘modernism’ ebyazaalibwa mu Okwekalakaasa okw’e Bufalansa.

Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).

Danyeri essuula kkumi n’emu, olunyiriri amakumi ana, liraga nti mu mwaka gwa 1798, kabaka w’amaserengeta (Bufalansa etakkiriza Katonda) yamuwa ekiwundu eky’okufa eri kabaka w’amambuka (obwa Papa).

Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.

Enjigiriza ya Pius IX ey’obutategeerwa nsobi yakwatagana n’olutalo olukiikirirwa olunyiriri olw’amakumi ana olwa Danyeri ekkumi n’emu, era okuva mu kitundu eky’oluvannyuma eky’omwaka 1869 okutuuka mu mwaka ogwaddirira, Pius IX yayita Olukiiko olusooka olwa Vatikaani, olumanyiddwa nga Vatican I, n’ekigendererwa eky’okukakasa nti papa ye mutwe gw’Obukatoliki, era nti Obukatoliki bwe mutwe gw’amakanisa gonna, nga bwe kyali kimaze okulangirirwa etteeka lya Justinian mu mwaka 533.

The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.

Olukiiko lwa Vatikaani olw'okubiri, era olumanyiddwa nga Vatikaani II, lwabaddewo okuva mu 1962 okutuuka mu 1965. Kyali ekintu ekikulu ennyo mu byafaayo by'Ekkanisa ya Kkattoliki, era nga kimu ku malukiiko g'ensi yonna ag'amaanyi ennyo mu biseera bya leero. Olukiiko luno lwayitibwa wansi w'obukulembeze bwa Papa Yokaana XXIII era ne lweyongerayo mu mulembe gw'obutuuze bwa Papa Paulo VI oluvannyuma lw'okufa kwa Yokaana XXIII mu 1963. Kikulu okutegeera enjawulo enkalakkalira wakati w'amalukiiko gano agabbiri.

The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.

Olukiiko olusooka lwali lwa kuteekawo ekituumibwa “obukulu obusinga obwa papa,” ekitegeeza nti papa ye mukulembeze asinga obuyinza, omuyigiriza era omusumba w’Ekkanisa, era avunaanyizibwa okukuuma n’okuvvuunula enjigiriza z’okukkiriza. Obuyinza bwe bwali bulimu okutegeeza ddogima, okuwa amateeka ag’enjigiriza, n’okulangirira mu ngeri ey’obuyinza ku nsonga ez’okukkiriza n’empisa, ekimanyiddwa ng’obutalemererwa bwa papa. Era bulimu obuyinza bwa papa obw’okufuga Ekkanisa yonna, nga mwemuli obuyinza obw’okulonda ba bbulopu, okulungamya amasakramentu, n’okufuga enteekateeka z’obuddukanya bw’Ekkanisa.

The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.

Lukiiko olw’okubiri lwabadde n’ekigendererwa eky’okukyusa ekkanisa eryoke efuuke ekibiina ky’obumu bw’Abakkristaayo. Amalukiiko gaali n’ebiteeso ebiyitaganagana ddala. Lukiiko olwasooka olw’okukuuma eby’edda lwawakanyizibwa lukiiko olw’okubiri oluggulivu. Ebibinja ebyo byombi byali by’enjawulo ng’ekiro n’emisana, era obunnabbi obukwataniddwa ku Byama Bisatu bya Fatima bulambulula olutalo lw’omunda olulabikizibwa bulungi mu malukiiko gano abiri.

The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.

Obunnabbi bulaga nti waliwo ekibinja ekyewagira obukulembeze obusookerwako bwa Papa, nga Pius IX y’akiyimirira, era kino kiragibwa ng’ekiyitibwa ‘Papa omweru’, ‘Papa omulungi’, oba ‘omubisoppo omulungi’; ate ekibinja ekirala, ekigattibwa ne Vatican II, kiragibwa ng’ekiyitibwa ‘Papa omuddugavu’, oba ‘Papa omubi’, oba ‘omubisoppo omubi’. Obutakkaanya wakati w’ebirowoozo by’obufuzi ebibiri bulabikira bw’ogenda ku ssabo ly’eky’amagero ekya Fatima, e Fatima, Potugaali. Bw’oyingira, ekubo eritambulirwako libeera wakati w’ekifaananyi kya Papa omuddugavu ku ludda lumu, n’ekya Papa omweru ku ludda olulala.

It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).

Bwe kityo, kino kifuuka ekitundu ky’obuwangwa bw’omusajja eyajja ku nkomerero okufuuka, nga bwe kitabo bwe kimuyita, Papa wa Hitler, nti emizi gye gyesibiddwa ddala mu kulwanagana wakati w’endowooza ey’omulembe (kabaka w’amaserengeta) ne obukulu bwa Papa (kabaka w’amambuka).

It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.

Kiteekwa okutegeerwa nti omuwandiisi w’ekitabo kye tulowoozaako yali Mukatoliki eyali mu mbeera ennungi, era ekigendererwa kye kye yayogerako ekyamuleetera okuwandiika ekitabo ekyo kwali kuleeta omusana ku kyayogerwanga nti paapa eyafuga mu kiseera ky’Olutalo lw’Ensi yonna olw’Okubiri yali yawagira Hitler, Abanazi, oba nti yalina omusango gwonna mu kutta Abayudaaya n’abalala mu kibonyoobonyo ekyo. Cornwell bw’ayogera ku jjajja wa Pius XII, eyali omubeezi we ow’oku mukono ogwa ddyo eyateekateeka olukiiko lwa Vatican I, ebyafaayo by’olutalo wakati wa bakabaka b’obukiika obw’obugwanjuba n’obukiika obw’obuvanjuba biba biragibwa mu byafaayo ebyo byennyini. Enkyukakyuka eyitibwa “Republicanism” bwe yatuuka mu Italia, okumala nga mwaka gumu, Abaitalia bagoba Pius IX okuva mu kibuga Rooma, era okuva olwo, ne bwe yakomawo, byonna obwaapaapa bye bwali bumaze okuba nabyo byali ttaka lya yiika kikumi mu kkumi, erimanyiddwa nga Vatican City.

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

Engeri yokka gye yasobola n’okudda e Vatican yali lwa buyambi bwa maggye g’Abafalansa, n’olw’ebbanja okuva eri aba Rothschild, ba bbanka b’Abayudaaya abamanyiddwa ennyo olw’erinnya lyabwe ettamwa. Okutegeera mu ngeri ey’amagezi engeri obwapapa gye bwakolaganamu mu kwokya Abayudaaya mu Lutalo olw’Ensi yonna olw’Okubiri, kyetaagisa okuba n’okutegeera okw’olubereberye ku ndowooza ya Bulaaya eri Abayudaaya okuva ku kukomererwa kwa Kristo. Ekitabo kiraga nti obukyayi eri Abayudaaya n’obusosolo b’amawanga oba embala z’abantu bye nneeyisa bbiri ez’enjawulo, nga kigamba nti obukyayi bwa Hitler eri Abayudaaya bwali bwa kusosola lw’amawanga oba embala, kubanga Hitler yalaba Abayudaaya ng’ekika eky’abantu ekisinga obutono mu kitiibwa, ate nga obukyayi eri Abayudaaya bwali kubakyawa kubanga baatta Katonda. Ka bibeere kimu n’ekimu, oba nga ddala waliwo enjawulo wakati wa byombi, amazima agali mu kubonaabona kw’Abayudaaya gasaanira okutegeerwa.

For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.

Okugeza, leero mu Amerika ekigambo “ghetto” bwe kikozesebwa, abantu abasinga balowooza nti kitegeeza kitundu kya kibuga eky’abantu abaavu era ekifuuse ekyonoonese. Naye ekigambo “ghetto,” mu nsibuko yaakyo, kyali kitegeeza kitundu ky’ekibuga, naddala mu Venice, mu Italy, gye baawalirizanga Abayudaaya okubeera mu Biseera eby’Ekitiibwa eky’Eddembe (Middle Ages). Ghetto eyasooka yateekebwawo mu Venice mu 1516, nga Republika y’e Venice yakomya Abayudaaya mu kitundu ekyakakasibwa eky’ekibuga ekyayitibwanga “geto nuovo” (ekifo ekipya eky’amasannyalaze), ekyaddirira ne kimanyika nga ghetto.

In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.

Mu Bulaaya mu biseera eby’Edda, Abayudaaya baakomererwa we baasobolanga okubeera, era n’emirimu gyebakkirizibwanga okukola. Ebyenkomo ebyo byasinzira ku nnyonnyola enkadde ey’okukyawa Abayudaaya, eyategeezanga nti Abayudaaya baamutta Katonda, era nti ebizibu byonna ebyaddirira byebaleetera bo bennyini olw’ebikolwa byabwe.

In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.

Mu Biro eby’Obuwanga Obwakkati, kyali kinnywevu nga Abakristaayo tebasaanira kuwola ssente oba okukkiriza amagoba ku mwolese. Abayudaaya baali tebakwata ku kugaana okwo, era okuwola ssente ne kifuuka emu ku mirimu Abayudaaya gye baakkirizibwanga okukola. Ababanki Abayudaaya, gamba ng’ab’omu lulyo lwa Rothschild, baali bawanyisiganya ssente olw’okuddamu ku buziyiza obw’amateeka ku mirimu gye baakkirizibwanga okukola. Pius IX bwe yeetaaga ensimbi okusobola okudda e Vatican, okweraliikirira kwe okw’okuba nga takyafuga kibuga Roma kweyongera nnyo olw’obwetaavu bwe okugenda eri Abayudaaya okusaba ssente.

Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.

Nga tannagobebwa mu Rooma, Pius IX yalabikanga ng’ali mu emu ku nkambi bbiri ezali zikwata ku Bayudaaya n’enkolagana y’Ekkanisa eri Bayudaaya. Enkambi ezo ebbiri zaalimu abo abaakkiriranga nti Bayudaaya, ka kibe ki ekibatuukako, baba bafuna kye bagwanidde ddala, n’endala ng’etera okulaga akasaasiro katono eri Bayudaaya. Pius IX bwe yakomawo mu Vatican, oluvannyuma lw’okugobebwa, akasaasiro ke yali oluusi alaze nga tannagenda mu buwanganguse tekyaddayo kulabikako nate. Nga tannagenda mu buwanganguse yali aggalawo ghetto mu kibuga Rooma, naye bwe yakomawo n’agiddamu okugitandikawo, era n’atandikawo emisolo ku Bayudaaya asobole okuddamu okukuŋŋaanya obugagga bwe yali afiiriddwa mu by’ensimbi.

Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.

Omukono ogwa ddyo wa Papa Pio IX ye yali Marcantonio Pacelli, jjajja wa Papa wa Hitler. Yali loya eyali wa mu kika eky’enjawulo ky’abaloya abaawagiranga Obwa Papa. Omwana we n’ayingira mu kika kye kimu eky’abaloya ab’ekitibwa, era ne muzukulu we, eyavaako oluvannyuma n’afuuka Papa wa Hitler. Oluvannyuma lw’ekitabo okuyitamu ebyafaayo bya jjajja wa Eugenio Pacelli, bya kitaawe, n’obuvubuka bwe n’eby’ensomesa ye, kirambika ekifo Pacelli kye yatwala bwe yatandika okukolera Obwa Papa. Nga loya, ng’ava mu kika ky’abaloya ab’ekitiibwa ab’Obwa Papa, yalondebwa okukulembera ekitongole eky’ekikugu ku ndagaano, ezibayitibwa “concords.” Mu 1901 Pacelli yayingizibwa mu ofiisi ya Papal Secretariat of State.

Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.

Pacelli n’afuuka omubaka eri amawanga gonna. Mu ngeri ey’obunnabbi, Pacelli n’afuuka eky’okukwataganira eky’amateeka ekyatuukiriza obwenzi bw’abakabaka b’ensi n’obwakapapa. Mu 1903, Pius X yateekebwako engule ng’Omupapa. Amangu ddala n’atandika okulumba “obutwa bw’amagezi” obwazaala “relativizimu ne skeptisizimu.” Omusajja eyakulemberanga kaweefube wa Pius X ogw’okumalawo “modernizimu” yali Umberto Benigni, eyakoleranga mu ofiisi emu ne Pacelli. Benigni olumu yayogera ku kibinja ky’abannabyafaayo abakungu ab’ensi yonna nti, “eri bo, ebyafaayo si kintu kirala wabula okugezaako obutayimirira okw’amaanyi ennyo okusesema. Ku bantu b’ekika kino waliwo ddagala limu lyokka: Enkwiizisoni!” Eri Benigni, omunnabyafaayo yenna eyalaga okusaasira ku birowoozo ebyava mu Enkyukakyuka eya Bufalansa, yalina kutibwa.

Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.

Mu butongole, Benigni ye yalongozanga minisitule eya pulopaganda ey’obwa Paapa, naye mu kyama era yakkulemberanga n’omukutu gw’abakessi ogw’ebyekyama, ogwategekebwa okuzuula Abakatoliki bonna abaalina obusaasizi ku “modernism,” ogwava eri kabaka w’amaserengeta. Oluvannyuma, mu 1910, omulimu gwe gwazaawo ekiragiro ekyawaliriza abakozi b’obwa Paapa okulayira ekirayiro ekyayitibwa Ekirayiro eky’Okulwanyisa Modernismu. Kikyaali mu nkola. Okusobola okufuna omulimu e Vatikaani olina okulayira nti okyawa endowooza za modernismu, endowooza ze leero twandiyita ez’obukomunizimu.

In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.

Mu bufunze bw'ekitabo kya Cronwell, ku lupapula olusooka olw’omunda w’ekitabo wateekeddwako nti, “Mu myaka kkumi egyasooka mu kyasa, nga mulooya wa Vatikaani omuto era omukugu nnyo, Pacelli yayamba okutondawo endowooza ey’obuyinza bwa Papa obutalabikako; mu myaka gya 1920 yakozesa obutego n’okutiisatiisa okukaka obuyinza e Budaaki. Mu 1933, Hitler n’afuuka munne omutuufu mu nteesa era ne wateekebwawo endagaano eyawa Eklezia Katolika obuganyulo mu by’eddiini n’eby’enjigiriza, nga kyawamu Abakatoliki okukomya okwetaba mu bikolwa eby’obwa bantu n’eby’obufuzi. Oku ‘kwewaayo kyewagaliza’ okuleka Katolika mu by’obufuzi okwakakazibwa okuva e Rooma kwasobozesa okulinnya waggulu kw’Obunaazi.”

At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”

Mu lukiiko lwa Kabineeti nga 14 Julaayi 1933, Adolph Hitler yategeeza endowooza ye mu mwezi ogwo gwenyini nti endagaano eyakolebwa Pacelli awamu n’aba Nazi yawa Budaaki era ne ereeta “ekitundu ky’obwesige... Mu lutalo olweyongera okukula olw’okulwanyisa Abayuda ab’ensi yonna.”

Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.

Ekitabo kya Cornwell tekyasaaniddwa bulungi Bakatuliki abaagaanira ddala okukkiriza obujulizi nti Pacelli ye yali ensonga enkulu eyasobozesa Hitler okulinnya mu buyinza, kubanga Germany yali nsi eyasingamu Abakatuliki. Pacelli yali akoze endagaano eyaziyiza enyumba y’okufulumya ebitabo ey’Abakatuliki, ebitongole by’amawulire eby’Abakatuliki, n’amasomero g’Abakatuliki okwogera ekintu kyonna ku kkubo Hitler lye yali atambulamu okuva mu 1933 n’okweyongerayo. Ekitabo kirondoola obulambulukufu bw’endowooza ya Pacelli eyali ey’obukyayi eri Abayudaaya, eyamala n’afuuka Paapa mu kiseera ky’Olutalo lw’Ensi II. Waliwo byibiri bisatu by’oyinza okuteekawo nga byakakasibwa okuva mu nsibuko z’ebyafaayo ezesigika ennyo okuva mu kitabo.

The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.

Ekisooka kwe lutalo lwa kabaka ow’ebukiikakkono ne kabaka ow’obukiikaddyo, nga bwe kiragiddwa mu ssuula ey’ekkumi n’emu eya Danyeri. Mu lutalo olwo abalabe be Bakatuliki nga balwana n’obutakkiriza nti Katonda aliwo, paapa ng’alwana n’Obukomyunisiti. Ensonga endala eri nti paapa yakozesa Obunasi ng’eggye lye erya bannannyini buyinza eryamukiikirira okulwanyisa obutakkiriza nti Katonda aliwo mu Bwakabaka Obwokubiri obw’Ensi Yonna, nga bwe yakozesa Obupolotesitante obwava ku mazima mu 1989, ng’eggye lye erya bannannyini buyinza eryamukiikirira okulwanyisa obutakkiriza nti Katonda aliwo okw’eggye lya USSR. Ekitabo era kiraga ensengeka ey’obunnabbi ey’omunda n’ey’ebweru emanyiddwa mu bubaka obwa Setaani obwava mu kyamagero eky’e Fatima.

The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.

Olutalo olw’ensalo olwa Raphia, olukiikiriddwa mu nnyiriri eky’ekkumi n’emu ne eky’ekkumi n’ebiri ez’omu Danyeri kkumi n’emu, lukiikirira olutalo olw’ensalo olugenda mu maaso mu kiseera kino mu Ukraine. Olutalo olw’edda lwali lutalo olubuubuuka, olwokubiri lwe lutalo olwokubiri olw’abawuzi, nga amagye g’abawuzi agakwatiddwamu gaali mu kuyigana okw’okufa n’okulama. Raphia eraga nti olutalo olw’ensalo lubeera wakati wa kabaka ow’obukiikakkono ne kabaka ow’obukiikaddyo, naye obunnabbi buyigiriza nti okutuusa ku tteeka lya Ssande eriri okubaawo mu bbanga ttono, omwenzi ow’e Ttuulo yeerabirwa, Yezebeeri ali mu Samaliya, era Kerodiya yasubwa embaga y’amazaalibwa ga Kerode. Abajulirwa abo abasatu ku mukwano gwa kabaka ow’obukiikakkono mu byafaayo bino ebiriwo kaakano, balaga nti ali emabega w’ebigambo ng’asika obukondo. Entalo ezibuguumira, entalo ez’abawuzi, n’entalo ez’obunnyogovu ebibaawo nga yeerabiddwa, bituukirizibwa n’amagye ge ag’abawuzi.

Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.

Russia ye kabaka ow’obukiikaddyo, era kaakano eri mu lutalo olw’oku nsalo oluteesebwamu ensimbi ba globalists ab’ensi ey’ebugwanjuba, okusingira ddala ba Democrats abagenderera enkulaakulana n’aba Republican ba RINO (Republican In Name Only) mu United States. United States bw’ekiikirirwa ng’eggye ery’omukago erya kabaka ow’obukiikakkono mu lunyiriri olw’amakumi ana olwa Danyeri kkumi na emu, obubonero bwayo obubiri obw’obunnabbi bwe buyinza bw’amagye n’amaanyi ag’ensimbi. United States ekola omulimu gwe gumu mu Ukraine gwe yakola mu 1989, okuyamba Papa okulwanyisa Russia, era eggye ery’omukago eriri ku ttaka, erikuuma Ukraine, lijjudde nnyo abawagizi b’aba Nazi n’okutuuka emikutu gy’amawulire egimanyiddwa ennyo ne gitayinza kukiweera. Rome kaakano ekozesa eggye ery’omukago lye limu lye yakozesa mu lutalo olw’ebbugumu olwali Olutalo lw’Ensi Yonna olw’Okubiri, ne mu 1989, okulwanyisa Russia. Soma ekitabo: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Mu ngeri y’emu, Katonda bwe yali agenda okugulirira Yokaana omwagalwa ebyafaayo by’ekkanisa eby’emirembe egirijja, yamukakasa okwagala n’okulabirira kwa Mulokozi eri abantu be nga amulabisira ‘Ali afaanana ng’Omwana w’Omuntu,’ ng’atambulira wakati mu ttabaaza, ezalanga amakkanisa omusanvu. Nga Yokaana yalagibwa entalo ennene ez’enkomerero ez’ekkanisa n’obuyinza bw’ensi, naye era yakkirizibwa okulaba obuwanguzi bwa nkomerero n’okununulwa kw’ab’eesigwa. Yalaba ekkanisa etwaliddwa mu kulwana okw’okufa n’ensolo n’ekifaananyi kyayo, era okusinzibwa kw’eyo nsolo ne kukakasibwa nga abagaana bafa. Naye ng’alengera okusinga omukka n’akavuyo k’entalo, yalaba ekibiina ku Lusozi Sayuuni awamu n’Omwana gw’Endiga, nga mu kifo ky’akabonero k’ensolo balina ‘erinnya lya Kitaawe liwandiikiddwa ku mitwe gyabwe.’ Era nate yalaba ‘abo abaafunye obuwanguzi ku nsolo, ne ku kifaananyi kyayo, ne ku kabonero kayo, ne ku muwendo gw’erinnya lyaayo, nga bayimiridde ku nnyanja ey’oluvu, nga balina ennanga za Katonda’ ne bayimba oluyimba lwa Musa n’Omwana gw’Endiga.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> Ensomo zino ziri olw’obuganyulo bwaffe. Twetaaga okunyweza okukkiriza kwaffe mu Katonda, kubanga waliwo ebbanga, nga liri mu maaso gaffe, erija kugezesa emyoyo gy’abantu. Kristo, ku Lusozi lw’Azeyituuni, yategeeza ebibonerezo eby’entiisa ebyalina okusooka okudda kwe okw’okubiri: “Mujja kuwulira entalo n’ebyogerwa eby’entalo.” “Eggwanga lijja kugolokoka ku ggwanga, n’obwakabaka ku bwakabaka; era walibaawo enjala, n’endwadde, n’ebikankano by’ensi mu bifo bingi. Bino byonna biba ntandikwa y’ennaku.” Newaakubadde obunnabbi buno bwatuukiramu mu kitundu mu kuzikirizibwa kwa Yerusaalemi, bukwatira ddala nnyo ku nnaku ez’enkomerero.

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> Tuyimiridde ku mulyango gw’ebintu ebikulu era ebikakamu. Obunabii butuukirira mangu. Mukama ali ku mulyango. Wagenda okuggulwawo mu maaso gaffe ekiseera erikwatako ennyo abalamu bonna. Empaka z’ebbanga edda zijja kuzuukizibwa; empaka empya zijja kutandika. Ebinaabeerawo mu nsi yaffe tebinnaba na kulowoozebwa n’akatono. Setaani akola ng’ayita mu bitongole by’abantu. Abo abagezaako okukyusa Ssemateeka era okufuna etteeka eriwaliriza okukuuma olunaku lwa Ssande tebakitegeera bulungi ky’ekirivaamu. Obunkenke obw’amaanyi bututuuseko.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> "Naye abaddu ba Katonda tebalina kwesiga bo bokka mu mbeera eno ey'ekizibu ekinene. Mu kwolesebwa okwaweebwa Isaaya, Ezekyeri, ne Yokaana tulaba engeri eggulu gye ligattiddwa ennyo n’ebyo ebibaawo ku nsi, era n’obukulu bw’okufaayo kwa Katonda ku abo abamwesigwa gy’ali. Ensi si ya kubula omufuzi. Enteekateeka y’ebigenda okujja eri mu mikono gya Mukama. Omukulu w’eggulu alina ebyasalirwaawo by’amawanga, awamu n’ebigikwatako by’Ekkanisa ye, mu buyinza bwe." Obujulizi, omuzingo 5, 752, 753.

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