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# Panium - Number Three

Panium — Nomoro Tharo

The Vision and the Appointed Time: A Prophetic Parallel

Penglihatan dan Waktu yang Telah Ditetapkan: Suatu Paralel Kenabian

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.

Tandîg le ten virgins chuang chuang chuangchuang chuangin, one hundred and forty-four thousand-te history-ah a thu awm angin a dik takin a lo repeat a ni. Habakkuk bung hnihna chuan, tawngkam a sawi ber chu a târ lang a, a tawpnaah thu a sawi tûr vision chu a hrilhfiah avângin.

> 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.

> Ndzi ta yima eka xidlodlo xa mina, ndzi tinyika ndhawu ehenhla ka xihondzo, ndzi ta rindza leswaku ndzi vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwe. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni ematafuleni, leswaku la xi hlayaka a tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, a xi nga hembi: hambiloko xi hlwela, xi rindzele; hikuva kunene xi ta ta, a xi nge hlweli. Vonani, moya wa yena lowu tikukumuxaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Habakuki 2:1–4.

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

Temane ya masome mabedi le supa ya Daniele kgaolo ya lesome le motso o mongwe le yone e supa “nako e e laoletsweng.”

> 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.

> Mme dikgosi tse pedi tseno dipelo tsa tsone di tla nna go dira bosula, mme di tla bua maaka fa tafoleng e le nngwe; mme ga go kitla go atlega, gonne bokhutlo bo sa ntse bo tla tla ka nako e e beilweng. Daniele 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.

“ရူပါရုံ” ဟူသည် ရောမမှ တည်စေသောအရာဖြစ်၍ “သတ်မှတ်ထားသောကာလ” အတွက်ဖြစ်သည်။ ထို့ပြင် မကောင်းမှုကိုပြုရန် စိတ်နှလုံးထား၍ စားပွဲတစ်လုံးတည်း၌ မုသာစကားပြောဆိုသော ဘုရင်နှစ်ပါးသည် ရူပါရုံ “စကားပြော” မည့်အချိန်မတိုင်မီ ရောက်ရှိလာသော ပရောဖက်ပြုအမှတ်အသားတစ်ရပ်ကို ဖော်ပြကြသည်။ သတ်မှတ်ထားသောအချိန်မတိုင်မီ ဘုရင်နှစ်ပါးသည် “မုသာစကား” ပြောဆိုကြသော်လည်း၊ သတ်မှတ်ထားသောကာလ၌ ရူပါရုံသည် စကားပြောသောအခါ မုသာမပြောပေ။ သတ်မှတ်ထားသောကာလမှာ အမေရိကန်ပြည်ထောင်စုရှိ တနင်္ဂနွေဥပဒေဖြစ်ပြီး၊ စားပွဲ၌ တွေ့ဆုံခြင်းသည် ပရောဖက်ပြုကာလတစ်ရပ်၏ အစပြုခြင်းကို မှတ်သားပေးသည်။ “ရူပါရုံ” သည် တနင်္ဂနွေဥပဒေ၌ သမိုင်းအတွင်း ပြည့်စုံလာသော်လည်း၊ တနင်္ဂနွေဥပဒေ မတိုင်မီကပင် ၎င်းကို တည်စေထားသည်။ ယင်းအချက်မှာ သစ္စာရှိသူတို့အား ရူပါရုံကို စောင့်ဆိုင်းရန် ပြောကြားထားပြီး၊ ရူပါရုံကို ထုတ်ပြန်ကြေညာရန်လည်း ပြောကြားထားသောကြောင့် ထင်ရှားသည်။ ရူပါရုံသည် မတိုင်မီကပင် တည်ထားခြင်း မရှိခဲ့လျှင်၊ ၎င်း၏ ပြည့်စုံခြင်းမတိုင်မီ ထိုရူပါရုံကို သူတို့ ထုတ်ပြန်ကြေညာနိုင်မည် မဟုတ်ချေ။

Jeremiah represents those who “wait” for the vision:

Jeremia mewakili mereka yang “menantikan” penglihatan itu:

> 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.

> Tuhan, Engkau mengetahui: ingatlah akan aku, dan perhatikanlah aku, dan balaskanlah bagiku terhadap mereka yang menganiaya aku; janganlah Engkau mengambil aku dalam panjang sabar-Mu: ketahuilah bahwa oleh karena Engkau aku telah menanggung cela. Firman-Mu didapati, lalu aku memakannya; dan firman-Mu menjadi bagiku sukacita dan kegirangan hatiku: sebab aku disebut dengan nama-Mu, ya Tuhan, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pencemooh, dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu: sebab Engkau telah memenuhi aku dengan geram. Mengapakah kesakitanku tetap ada, dan lukaku tidak tersembuhkan, yang enggan disembuhkan? Masakan Engkau sungguh-sungguh menjadi bagiku seperti penipu, dan seperti air yang mengecewakan? Sebab itu beginilah firman Tuhan, Jika engkau berbalik, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku: dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku: biarlah mereka kembali kepadamu; tetapi janganlah engkau kembali kepada mereka. Dan Aku akan menjadikan engkau bagi bangsa ini tembok tembaga yang berkubu: dan mereka akan berperang melawan engkau, tetapi mereka tidak akan mengalahkan engkau: sebab Aku menyertai engkau untuk menyelamatkan engkau dan untuk melepaskan engkau, demikianlah firman Tuhan. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang kejam. Yeremia 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.

Undang-undang Ahad di Amerika Syarikat ialah tempat di mana lambang “mengingati” ditandai. Di situlah Sabat, yang sentiasa harus diingati, menjadi isu ujian terakhir. Di situlah perempuan sundal Tirus, yang telah dilupakan, diingati kembali. Di situlah Allah mengingati dosa-dosa Babel dan menjatuhkan hukuman berganda ke atasnya.

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.”

គោលសញ្ញាដែលការនិយាយស្ថិតនៅ គឺជាច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ព្រោះនៅទីនោះ សត្វលោកីយ៍នៃផែនដី «និយាយ» ដូចជានាគ។ នៅគោលសញ្ញាដដែលនោះ សត្វលា​នៅក្នុងខ្សែព្យាករណ៍របស់បាឡាម​ក៏ «និយាយ» ផងដែរ។ នៅពេលយ៉ូហាន បាទីស្ទ បានប្រសូត បិតារបស់គាត់ គឺសាការីយ៉ាស ដែលត្រូវបានព្រះទប់ស្កាត់មិនឲ្យនិយាយ ក៏ «និយាយ» ផងដែរ។

> 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.

> ហើយក៏កើតមានឡើងថា នៅថ្ងៃទីប្រាំបី ពួកគេបានមកដើម្បីកាត់ស្បែកកុមារនោះ ហើយពួកគេបានហៅគាត់ថា សាការី តាមឈ្មោះឪពុករបស់គាត់។ ប៉ុន្តែម្តាយរបស់គាត់ឆ្លើយឡើងថា ទេ មិនដូច្នោះឡើយ; គាត់ត្រូវបានហៅថា យ៉ូហាន។ ហើយពួកគេបាននិយាយទៅនាងថា ក្នុងចំណោមញាតិសន្តានរបស់នាង គ្មាននរណាម្នាក់ដែលមានឈ្មោះនេះឡើយ។ ហើយពួកគេបានធ្វើសញ្ញាសួរឪពុករបស់គាត់ថា លោកចង់ឲ្យហៅកុមារនោះថាអ្វី។ លោកក៏សុំផ្ទាំងសរសេរ​មួយ ហើយសរសេរថា ឈ្មោះរបស់គាត់គឺ យ៉ូហាន។ ហើយពួកគេទាំងអស់គ្នាក៏អស្ចារ្យចិត្តយ៉ាងខ្លាំង។ ភ្លាមៗនោះ មាត់របស់លោកក៏បានបើកឡើង ហើយអណ្ដាតរបស់លោកក៏បានរួចស្រាល ហើយលោកបាននិយាយ និងសរសើរតម្កើងព្រះ។ លូកា 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.

Moao wa Sontaga kwa USA, liso la bolaya la bopapa le a alafala, mme e nna bogosi jwa borobedi jo bo tswang mo go a supa, fa USA, yo moporesidente wa yone e leng Donald Trump, e leng moporesidente wa borobedi yo o tswang mo go a supa. Mo nakong eo gape, ba ba dikete tsotlhe di le lekgolo le masome a manè le bonè ba tsholediwa jaaka folaga. Ba ba dikete tsotlhe di le lekgolo le masome a manè le bonè ke kereke ya borobedi e e tswang mo go a supa. Mo molaong wa Sontaga palo ya borobedi e a tshwaiwa, mme e ne e le ka letsatsi la borobedi fa Johane a ne a rupa, mme Sakaria a bua. Sakaria go raya gore Modimo o “gopotse.” Molao wa Sontaga ke moiketsiso wa Sabata ya boammaaruri e e neng e tshwanetse go “gopolwa.” Mo molaong wa Sontaga seaka sa Ture se a “gopolwa.” Ke mo molaong wa Sontaga fa Modimo a “gopola” maleo a Babelona mme a menaganya katlholo ya gagwe gabedi.

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.”

Yeremiah mewakili mereka yang mengalami kekecewaan yang pertama dan yang menantikan penglihatan yang bertangguh. Ia mewakili umat setia yang menjadi mulut Tuhan pada waktu yang telah ditetapkan, ketika penglihatan itu berbicara dan tidak berdusta. Penglihatan yang berbicara pada waktu yang telah ditetapkan itu didahului oleh dua raja yang saling mengatakan dusta di satu meja. Peristiwa itu mendahului hukum hari Minggu dan karena itu terjadi dalam sejarah Panium sebagaimana dikemukakan dalam ayat tiga belas hingga lima belas, yang merupakan masa yang sama ketika “perampok-perampok bangsamu” menegakkan “penglihatan” itu.

> 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.

> Pada masa-masa itu, banyak orang akan bangkit melawan raja negeri selatan; juga para perampok dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh. 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.

“Perompak” itu ialah Rom, dan Rom pada hari-hari terakhir ialah Katolik. Paus menegakkan penglihatan itu, dan ia melakukannya dalam tempoh tepat sebelum undang-undang Ahad. Ia melakukannya dengan campur tangan dalam pertempuran Panium, di mana Trump mengatasi Putin. Pertempuran itu berlaku pada tahun 200 SM, tahun yang sama ketika Rom pagan memasuki sejarah nubuatan. Pompey yang Agung menakluk Yerusalem pada tahun 63 SM. Peristiwa ini berlaku semasa kempennya di Timur, ketika ia campur tangan dalam perang saudara antara saudara-saudara Hasmonea, Hyrcanus II dan Aristobulus II. Pompey memihak kepada Hyrcanus II, mengepung Yerusalem, dan akhirnya menawan kota itu selepas pengepungan selama tiga bulan. Hal ini menandai berakhirnya kemerdekaan Yudea dan bermulanya penguasaan Rom atas wilayah itu, yang kemudiannya menjadi sebuah provinsi di bawah pemerintahan Rom.

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.

Sebelum undang-undang Ahad, paus mencelah ke dalam sejarah yang berkaitan dengan pertempuran Panium. Apabila dia memasuki sejarah nubuatan, kemunculannya meneguhkan penglihatan itu; penglihatan yang masih akan “berkata-kata” pada “waktu yang telah ditetapkan” bagi undang-undang Ahad di USA. “Penglihatan” yang berlambat-lambat itu ialah ramalan yang gagal, yang menandai permulaan masa berlambat-lambat dalam perumpamaan sepuluh anak dara. Hal itu juga menandai kedatangan malaikat kedua daripada tiga malaikat dalam Wahyu empat belas. Suatu ramalan yang gagal yang membawa masuk suatu tempoh penantian, dan suatu dorongan untuk “menunggu” penggenapannya, walaupun ia berlambat-lambat.

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.

Dalam sejarah Millerite, masa penangguhan berakhir pada perhimpunan perkhemahan Exeter dari 12 hingga 17 Ogos 1844. Suatu kekecewaan yang ditimbulkan oleh ramalan yang gagal, yang membuka suatu tempoh penantian yang dirancang untuk memuktamadkan tabiat dalam dua golongan anak dara, diikuti oleh penjelasan tentang ramalan yang sebelumnya telah gagal itu. Penjelasan di Exeter mengenal pasti perincian yang berkaitan dengan penglihatan itu ketika penglihatan tersebut digenapi. Ciri-ciri yang sama dapat diperhatikan dalam Matius pasal enam belas, ketika Kristus membawa murid-murid-Nya ke Kaisarea Filipi. Sejak saat itu dan seterusnya, Kristus secara langsung mengajarkan kepada murid-murid apa yang akan berlaku di salib.

> 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.

> Ho tloga mo nakong yeo go ya pele Jesu a thoma go bontšha barutiwa ba gagwe gore o swanetše go ya Jerusalema, le go tlaišega ka dilo tše dintši go tšwa go bagolo le baprista ba bagolo le bangwaledi, le go bolawa, gomme a tsošwe gape ka letšatši la boraro. Mateo 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.

Perlu diperhatikan bahawa ayat yang baru sahaja dipetik itu terletak di antara pengenalpastian Yesus bahawa Petrus telah dipimpin oleh Roh Kudus dalam pengakuannya bahawa Yesus ialah Kristus, Anak Allah yang hidup. Kemudian, apabila Kristus mula mengajar mereka tentang salib yang akan datang, Petrus menentang mesej itu dan Kristus menyebut Petrus sebagai Iblis. Mesej yang dimeteraibukakan apabila penglihatan itu ditegakkan menghasilkan dua golongan penyembah, yang kedua-duanya diwakili oleh Petrus.

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.

Kesarea Filipi ialah Panium, dan kedua-duanya membawa kepada masa yang telah ditetapkan bagi salib dalam garis Kristus, 22 Oktober 1844 dalam sejarah Millerit, dan undang-undang Ahad pada hari ini. Panium, Kesarea Filipi, dan perhimpunan khemah Exeter ialah penanda jalan nubuatan yang sama. Pada penanda jalan inilah penglihatan ditegakkan melalui pengenalan paus ke dalam naratif. Penegakan penglihatan itu mendahului masa yang telah ditetapkan, kerana Kesarea Filipi mendahului salib, perhimpunan khemah Exeter mendahului 22 Oktober 1844, dan Panium pada tahun 200 SM mendahului penaklukan Yerusalem oleh Pompey pada tahun 63 SM. Pada suatu ketika sebelum undang-undang Ahad di Amerika Syarikat, paus, yang ialah perempuan sundal Tirus, akan masuk secara terbuka ke dalam sejarah nubuatan. Apabila hal itu berlaku, penglihatan itu ditegakkan.

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.

Pono e tiisitšwe ntweng ya boraro ya baemedi ya kgaolo ya lesome le nngwe. Ntwa ya ntlha ya baemedi e tshwantsha ntwa ya bofelo ya baemedi, ka jalo ntwa ya bofelo ya baemedi e tla nna le dinonofo tsotlhe tsa boporofeti tse di tshwanang le tsa ya ntlha. Kgosi ya borwa, e e emetsweng mo leineng Vladimir, le le rayang mmusi wa setšhaba, e swept away ka kgolagano magareng ga mopapa le moporesidente wa USA. Mopapa wa bofelo e tla nna wa borobedi yo o tswang mo go ba supa, mo go diragatseng Tshenolo lesome le bosupa, mme moporesidente wa bofelo e tla nna wa borobedi yo o tswang mo go ba supa, fela jalo le folaga ya ba dikete di le lekgolo le masome a manè le bonè.

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.

Dit begin was die verhouding tussen die pous en die president ’n “geheime verbond,” en die verbond van die agtste en laaste president met die pous sal ook “geheim” wees, want in hierdie tydperk word die hoer van Tirus profeties “vergeet.” Die verbond tussen Reagan en Pous Johannes Paulus II was geheim, maar terselfdertyd het die pous die mees herkenbare gesig op aarde geword. Wat “vergeet” word aangaande die hoer van Tirus wat hoereer met al die konings van die aarde, is ’n bepaalde eienskap van die pousdom wat al haar sondes in een kategorie van opstand saamvat. Daardie eienskap is die Rooms-Katolieke Kerk se aanspraak op “onfeilbaarheid.” Hierdie feit is so belangrik om raak te sien dat ek hierdie artikel nou sal afsluit met ’n hoofstuk van Suster White. Ons sal hierdie gedagtelyne in die volgende artikel voortsit, maar terwyl u die volgende hoofstuk uit The Great Controversy lees, moet u onthou dat byna elkeen van Trump se kabinetslede Rooms-Katoliek is, met ’n vermenging van Pinksterisme en ’n voortdurende invloed van Franklin Graham, wat onlangs opgeroep het tot openbare gebede vir die antichris van Bybelprofesie.

## “Liberty of Conscience Threatened

“ꦏꦼꦧꦼꦧꦱꦤ꧀ ꦲꦠꦶꦤꦸꦫꦤꦶ ꦲꦤ꧀ꦕꦩ꧀”

> “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!

> “Romanism kini dipandang oleh pihak Protestan dengan jauh lebih berkenan berbanding pada tahun-tahun yang lalu. Di negeri-negeri yang mana Katolik tidak berada dalam kedudukan yang dominan, dan para penganut kepausan mengambil haluan berdamai untuk memperoleh pengaruh, makin bertambah sikap tidak peduli terhadap doktrin-doktrin yang memisahkan gereja-gereja Reformasi daripada hierarki kepausan; pendapat semakin tersebar bahawa, setelah difikirkan semula, kita sebenarnya tidaklah begitu jauh berbeza dalam perkara-perkara yang asasi sebagaimana yang telah disangkakan, dan bahawa sedikit tolak ansur dari pihak kita akan membawa kita kepada persefahaman yang lebih baik dengan Roma. Pernah ada suatu masa apabila pihak Protestan meletakkan nilai yang tinggi pada kebebasan hati nurani yang telah dibeli dengan harga yang begitu mahal. Mereka mengajar anak-anak mereka supaya membenci kepausan dan berpegang bahawa mencari keselarasan dengan Roma adalah suatu ketidaksetiaan kepada Allah. Tetapi, betapa jauhnya berbeza sentimen yang sekarang diungkapkan!”

> “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.

> “Ba ba sirekpong wɔn a wɔgyina papa no akyi ka se wɔagu asɔre no din fi, na Protestant wiase no mpɛn pii pɛ sɛ wogye saa asɛm no tom. Bebree ka se ɛnyɛ atɛntrenee sɛ wobebu nnɛ yi asɔre no atɛn afa akyiwade ne nkwaseasɛm a ɛhyɛɛ ne tumidi agyina so wɔ mfirihyia a na nimdeɛ nni hɔ na sum kabii akata so no so. Wɔde ne atirimɔdensɛm a ɛyɛ hu no to bere no mu abɔsensɛm no so, na wɔsrɛ se nnɛyi anibuei amammerɛ no nkɛntɛnso asesa n’adwene ne ne pɛsɛmenkominya.”

> “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?

> “Adakah orang-orang ini telah melupakan tuntutan ketidakbersalahan yang telah dikemukakan selama lapan ratus tahun oleh kuasa yang angkuh ini? Jauh daripada dilepaskan, tuntutan ini telah ditegaskan pada abad kesembilan belas dengan kepastian yang lebih besar daripada sebelumnya. Memandangkan Roma menegaskan bahawa ‘gereja tidak pernah tersilap; dan juga tidak akan, menurut Kitab Suci, pernah tersilap’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), bagaimanakah ia dapat menanggalkan prinsip-prinsip yang telah mengawal haluannya pada zaman-zaman lampau?”

> “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.

> “Ғаба чуулган өөрийн алдаагүй гэх нэхэмжлэлээсээ хэзээ ч татгалзахгүй. Өөрийн сургаал номлолыг нь няцаадаг хүмүүсийг хавчин мөшгөхдөө үйлдсэн бүхнээ тэр зөв гэж үздэг; тэгвэл боломж тохиовол тэр мөн адил үйлдлүүдийг дахин давтахгүй гэж үү? Өдгөө иргэний засгийн газруудын тавьж буй хязгаарлалтууд арилж, Ром урьдын хүч чадалдаа дахин сэргээн тогтоогдвол, түүний дарангуйлал ба хавчлага удалгүй дахин сэргэх болно.

> “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.’

> “Peo mongwe yo o itsiweng thata o bua jaana ka boemo jwa baruti ba maemo a a kwa godimo ba bopapa malebana le kgololesego ya segakolodi, le ka dikotsi tse segolobogolo di sokelang United States ka ntlha ya katlego ya pholisi ya jone: ‘Go na le ba bantsi ba ba ratang go raya gore poifo nngwe le nngwe ya Roman Catholicism kwa United States e bakwa ke go tlhoka go amogela ba bangwe kgotsa bongwana. Batho ba ba ntseng jalo ga ba bone sepe mo semelong le mo boemong jwa Romanism se se ganetsanang le ditheo tsa rona tse di gololesegileng, kgotsa ga ba bone sepe se se tshosang mo kgolong ya yone. A re, he, simololeng ka go bapisa dingwe tsa melaometheo ya motheo ya puso ya rona le ya Kereke ya Katoliki.’”

> “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.’

> “यू॰एस॰निंगथौगी संविधानना चित्तगी स्वातन्त्र्य गारंटी तौई। मसीदगी हेन्ना नुंशिबा अमसुंग हेन्ना मखा-थाङबदबा कणानो अदै ओइदे। Pope Pius IX-ना, August 15, 1854-गी महाक्की Encyclical Letter-दा, मखा তाना हैখि: ‘चित्तगी स्वातन्त्र्यगी मथक्तगी रक्षण तौनबा “absurd and erroneous doctrines” नत्रगा “ravings” हायबा सिंगसी मसी असी याम्ना মরি लैनबा अशुद्धी अमनि—राज्य अमदगी मखोय पुम্নमकता ख्वैदगी खुदोङचाबा मरी, महामारी अमनि।’ मसीगुम্নा, মখोয় अদুগी Pope-नাই December 8, 1864-गी মহাক्की Encyclical Letter-दा, ‘चित्तगी स्वातन्त्र्य अमसुंग धार्मिक উপাসনागी स्वातन्त्र्य फोंदोकपা सिंग’ बু অ্যানাথেমा তৌখि, अदুগা ‘चर्चনা বল শিজিন্নরোई’ হায়না थম্বা पুম्नमকসু মখা তানা दोषী ওইবা ফोंদोकখि।”

> “‘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.’…

> “‘Bunyi nada khusus Roma di Amerika Syarikat tidak membayangkan perubahan hati. Dia bertoleransi apabila dia tidak berdaya. Kata Uskup O’Connor: ‘Kebebasan beragama hanya ditanggung sehingga yang sebaliknya dapat dilaksanakan tanpa bahaya kepada dunia Katolik.’… Uskup Agung St. Louis pernah berkata: ‘Bidah dan kekufuran ialah jenayah; dan di negara-negara Kristian, seperti di Itali dan Sepanyol, misalnya, di mana seluruh rakyat ialah orang Katolik, dan di mana agama Katolik merupakan bahagian yang hakiki daripada undang-undang negeri, hal-hal itu dihukum sebagaimana jenayah-jenayah yang lain.’…”

> “‘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.

> “‘ꯀꯦꯊꯣꯂꯤꯛ ꯆꯔꯆꯇꯒꯤ ꯀꯔꯗꯤꯅꯦꯜ, ꯑꯥꯔꯆꯕꯤꯁꯑꯞ, ꯑꯃꯁꯨꯡ ꯕꯤꯁꯑꯞ ꯄꯨꯝꯅꯃꯛꯅ ꯄꯣꯞꯇꯥ ꯂꯥꯏꯅꯤꯡ-ꯂꯥꯏꯁꯨꯛꯄꯥꯒꯤ ꯁꯣꯔꯥꯔ ꯑꯃ ꯂꯧꯋꯤ, ꯃꯁꯤꯒꯤ ꯃꯅꯨꯡꯗ ꯃꯈꯥꯒꯤ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯌꯥꯎꯏ: ‘ꯑꯩꯈꯣꯏꯒꯤ ꯍꯥꯏꯕ ꯃꯥꯄꯨ (ꯄꯣꯞ) ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯃꯥꯡꯗ ꯍꯥꯏꯔꯤꯕ ꯑꯣꯏꯅ ꯃꯐꯝ ꯁꯤꯕ ꯃꯍꯥꯛꯀꯤ ꯃꯍꯩ ꯃꯥꯉꯅꯗꯕ ꯍꯦꯔꯦꯇꯤꯛꯁ, ꯁꯀꯤꯖꯃꯦꯇꯤꯛꯁ, ꯑꯃꯁꯨꯡ ꯔꯤꯕꯦꯜꯁꯤꯡꯕꯨ, ꯑꯩꯅ ꯑꯩꯒꯤ ꯉꯥꯡꯂꯕ ꯃꯊꯥꯛ ꯄꯨꯝꯅꯃꯛꯇ ꯄꯦꯔꯁꯤꯀ꯭ꯌꯨꯠ ꯑꯃꯁꯨꯡ ꯑꯣꯄꯣꯖ ꯇꯧꯒꯅꯤ।’—Josiah Strong, Our Country, ch. 5, pars. 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.

> “မှန်ကန်သောအချက်မှာ ရိုမန်ကက်သလစ်အသင်းတော်အတွင်း၌ စစ်မှန်သော ခရစ်ယာန်များ ရှိကြသည်ဟူသောအရာဖြစ်သည်။ ထိုအသင်းတော်၌ လူထောင်ပေါင်းများစွာသည် မိမိတို့၌ရှိသည့် အကောင်းဆုံးအလင်းတော်အတိုင်း ဘုရားသခင်ကို အစေခံလျက်ရှိကြသည်။ သူ၏ နှုတ်ကပတ်တော်ကို ရယူဖတ်ရှုခွင့် မပေးထားကြသဖြင့်၊ အမှန်တရားကို သူတို့ မခွဲခြားသိမြင်ကြ။ အသက်ရှင်သော နှလုံးသား၏ အမှုတော်ဆောင်မှုနှင့် ပုံသဏ္ဌာန်များ၊ အခမ်းအနားများကိုသာ လည်ပတ်ကျင့်သုံးခြင်းတို့အကြားရှိ ကွာခြားမှုကို သူတို့ မည်သည့်အခါမျှ မမြင်ဖူးကြ။ လှည့်ဖြားတတ်၍ စိတ်ကျေနပ်မှုမပေးနိုင်သော ယုံကြည်မှုတစ်ရပ်အတွင်း ပညာပေးသင်ကြားခံထားရသော ဤဝိညာဉ်များအပေါ် ဘုရားသခင်သည် ကရုဏာနှင့် ပြည့်သော နူးညံ့သိမ်မွေ့ခြင်းဖြင့် ကြည့်ရှုတော်မူသည်။ သူတို့ကို ဝန်းရံလျက်ရှိသော ထူထဲသိပ်သည်းသည့် အမှောင်ထုအတွင်းသို့ အလင်းရောင်ခြည်များ ထိုးဖောက်ဝင်ရောက်စေတော်မူလိမ့်မည်။ ယေရှု၌ ရှိသကဲ့သို့သော အမှန်တရားကို သူတို့အား ဖော်ပြတော်မူလိမ့်မည်။ ထို့နောက် လူများစွာသည် ကိုယ်တော်၏လူမျိုးနှင့်အတူ မိမိတို့၏ ရပ်တည်ချက်ကို ယူကြဦးလိမ့်မည်။”

> “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.

> “Tih Roma Katolik bilang isang sistema ay hindi higit na kaayon ng ebanghelyo ni Cristo ngayon kaysa sa alinmang naunang panahon sa kaniyang kasaysayan. Ang mga simbahang Protestante ay nasa malaking kadiliman, kung hindi ay mahihiwatigan nila ang mga tanda ng mga panahon. Ang Simbahang Romano ay malawak ang naaabot sa kaniyang mga panukala at mga paraan ng paggawa. Ginagamit niya ang bawat paraan upang palawakin ang kaniyang impluwensiya at dagdagan ang kaniyang kapangyarihan bilang paghahanda sa isang mabangis at matatag na tunggalian upang mabawi ang pamamahala sa sanlibutan, muling maitatag ang pag-uusig, at pawalang-bisa ang lahat ng nagawa ng Protestantismo. Ang Katolisismo ay sumusulong sa bawat panig. Tingnan ang dumaraming bilang ng kaniyang mga simbahan at mga kapilya sa mga bansang Protestante. Tingnan ang kasikatan ng kaniyang mga kolehiyo at mga seminaryo sa Amerika, na malawak na tinatangkilik ng mga Protestante. Tingnan ang paglago ng ritualismo sa Inglatera at ang madalas na pagpanig sa hanay ng mga Katoliko. Ang mga bagay na ito ay dapat gumising sa pagkabahala ng lahat ng nagpapahalaga sa dalisay na mga simulain ng ebanghelyo.

> “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.

> “Ba-Protestanta ba sentse ba tseneletse bopapa matsoho mme ba bo nyenyefatsa ka qenehelo; ba entse dikamano tsa boikobelo le diphaello tseo le bona ba-Papista ba makalang ho di bona mme ba sa kgone ho di utlwisisa. Batho ba kwala mahlo a bona mabapi le semelo sa nnete sa Roma le dikotsi tse lokelang ho tshohelwa ho tswa bophahamong ba yona. Batho ba tshwanetse ho tsoswa hore ba hanyetse kgatelopele ya sera sena se kotsi ka ho fetisisa tokolohong ya setjhaba le ya bodumedi.”

> “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.

> “ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇ ꯃꯌꯥꯝꯅ ꯀꯦꯊꯣꯂꯤꯛ ꯂꯥꯏꯔꯤꯛ-ꯂꯩꯆꯠ ꯑꯁꯤ ꯑꯐꯕ ꯅꯠꯇ꯭ꯔꯒ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯑꯁꯤ ꯀꯔꯝꯅꯕ ꯑꯗꯨꯒ ꯑꯔꯊ ꯂꯩꯇꯕ ꯅꯤꯟꯊꯤꯅꯕ ꯊꯥꯎꯔꯝꯁꯤꯡꯒꯤ ꯑꯍꯣꯟꯕ ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯊꯥꯖꯩ꯫ ꯃꯐꯝ ꯑꯁꯤꯗ ꯃꯈꯣꯏꯅ ꯃꯣꯎ ꯁꯥꯖꯩ꯫ ꯔꯣꯃꯟꯁꯤꯝ ꯑꯁꯤ ꯃꯥꯌꯥꯕ ꯎꯠꯅꯕꯗ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯔꯕ ꯑꯣꯏꯅꯁꯨ, ꯃꯁꯤ ꯑꯃꯍꯟ ꯑꯔꯦꯝꯕ ꯑꯃꯁꯨꯡ ꯍꯦꯟꯗꯣꯛ-ꯍꯦꯟꯁꯤꯟꯕ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯃ ꯅꯠꯇꯦ꯫ ꯔꯣꯃꯟ ꯆꯔꯆꯀꯤ ꯂꯥꯏꯔꯦꯜ ꯊꯥꯕꯒꯤ ꯁꯔꯨꯛ ꯑꯁꯤ ꯌꯥꯝꯅ ꯑꯉꯥꯡꯕ ꯆꯥꯎꯔꯥꯁꯤꯡꯕ ꯊꯥꯎꯔꯝ ꯑꯃꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯐꯩꯄꯥꯏ ꯎꯟꯖꯥꯜ ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝ-ꯁꯣꯠꯄ ꯊꯥꯎꯔꯝꯁꯤꯡꯅ ꯃꯤꯌꯣꯏꯕꯒꯤ ꯁꯦꯟꯁꯤꯁꯤꯡ ꯃꯥꯌꯅ ꯊꯥꯎꯔꯛꯏ, ꯑꯃꯁꯨꯡ ꯔꯤꯖꯟ ꯑꯃꯁꯨꯡ ꯀꯟꯁꯦꯟꯁꯀꯤ ꯈꯣꯡꯖꯦꯜ ꯑꯗꯨ ꯇꯣꯡꯍꯜꯂꯤ꯫ ꯃꯤꯇꯀꯤ ꯃꯃꯥꯡ ꯆꯥꯔꯝꯂꯤ꯫ ꯑꯉꯥꯡꯕ ꯀꯩꯊꯦꯜꯁꯤꯡ, ꯑꯃꯨꯛ ꯑꯉꯥꯡꯕ ꯄ꯭ꯔꯣꯁꯦꯁꯟꯁꯤꯡ, ꯁꯥꯅꯥ ꯑꯜꯇꯔꯁꯤꯡ, ꯃꯅꯤ-ꯃꯥꯅꯥꯎ ꯊꯦꯝꯕ ꯁ꯭ꯔꯥꯏꯟꯁꯤꯡ, ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯐꯖꯕ ꯄꯦꯟꯇꯤꯡꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯑꯇꯤꯌꯥ ꯄꯨꯟꯁꯤꯠꯄ ꯁ꯭ꯀꯜꯄꯆꯔꯁꯤꯡꯅ ꯐꯖꯕꯒꯤ ꯅꯨꯡꯉꯥꯏꯕꯗ ꯍꯥꯏꯒꯠꯂꯤ꯫ ꯅꯥꯕꯁꯨ ꯐꯥꯎꯒꯠꯂꯤ꯫ ꯃꯨꯁꯤꯛ ꯑꯁꯤ ꯈꯔꯥ ꯊꯥꯡꯕ ꯌꯥꯗꯦ꯫ ꯑꯔꯦꯝꯕ ꯈꯣꯖꯤꯛ ꯊꯥꯎꯔꯝ ꯄꯨꯔꯛꯄ ꯑꯣꯔꯒꯟꯒꯤ ꯑꯆꯧꯕ ꯅꯣꯠꯁꯤꯡ, ꯃꯤꯌꯥꯝꯒꯤ ꯈꯣꯟꯖꯦꯜ ꯑꯃꯒꯤ ꯁꯨꯔꯁꯤꯡ ꯆꯥꯡꯂꯕꯁꯨ, ꯃꯁꯤ ꯃꯁꯤꯒꯤ ꯑꯉꯥꯡꯕ ꯀꯦꯊꯦꯗ꯭ꯔꯦꯜꯁꯤꯡꯒꯤ ꯑꯋꯥꯡꯕ ꯗꯣꯝꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯄꯤꯜꯂꯔ ꯂꯩꯕ ꯑꯩꯂꯁꯤꯡ ꯃꯐꯝꯗ ꯊꯧꯔꯛꯄ ꯃꯇꯝꯗ, ꯃꯤꯇꯝ ꯑꯗꯨ ꯑꯀꯥꯕ-ꯃꯥꯔꯛ ꯑꯃꯁꯨꯡ ꯏꯀꯥꯏ-ꯈꯨꯝꯅꯕꯒꯤ ꯐꯤꯕꯝꯗ ꯆꯥꯎꯔꯥꯡꯍꯜꯂꯒ ꯌꯥꯗ꯭ꯔꯤ꯫

> “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.

> “Indahnya lahiriah, kemegahan, dan upacara ini, yang hanya memperolok-olok kerinduan jiwa yang sakit oleh dosa, merupakan bukti kebobrokan batiniah. Agama Kristus tidak memerlukan daya tarik semacam itu untuk merekomendasikan dirinya. Dalam terang yang bersinar dari salib, Kekristenan yang sejati tampak begitu murni dan elok sehingga tidak ada perhiasan lahiriah yang dapat menambah nilainya yang sejati. Itulah keindahan kekudusan, roh yang lemah lembut dan tenteram, yang berharga di hadapan Allah.”

> “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.

> “Kemilauan gaya tidak semestinya menjadi petunjuk kepada pemikiran yang murni dan luhur. Tanggapan yang tinggi tentang seni, serta kehalusan cita rasa yang halus, sering terdapat dalam fikiran yang duniawi dan bersifat hawa nafsu. Hal-hal itu kerap digunakan oleh Iblis untuk menuntun manusia melupakan keperluan jiwa, kehilangan pandangan akan kehidupan masa depan yang kekal, berpaling daripada Penolong mereka yang tidak terhingga, dan hidup hanya untuk dunia ini.

> “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.

> “Ukukholwa kwezinto zangaphandle kuyayenga enhliziyweni engakavuselelwa. Ubukhazikhazi nemikhosi yokukhonza yamaKatolika kunamandla okuheha nokuthakatha, okwenza abaningi bakhohliseke; baze baqale ukubona iBandla laseRoma njengesango uqobo lasezulwini. Akekho ongamelana nethonya lalo ngaphandle kwalabo abamise izinyawo zabo ziqine phezu kwesisekelo seqiniso, nezinhliziyo zabo ezivuselelwe nguMoya kaNkulunkulu. Izinkulungwane ezingenalo ulwazi olusemava ngoKristu ziyoholeleka ekwamukeleni izimo zokumesaba uNkulunkulu ngaphandle kwamandla ako. Inkolo enjalo iyona kanye efiswa yizixuku.”

> “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.

> “Pangakuan gereja akan hak untuk mengampuni mendorong orang Romanis merasa bebas untuk berbuat dosa; dan ketetapan pengakuan, yang tanpanya pengampunannya tidak diberikan, juga cenderung memberi keleluasaan kepada kejahatan. Ia yang berlutut di hadapan manusia yang telah jatuh, dan membuka dalam pengakuan segala pikiran serta khayalan rahasia hatinya, sedang merendahkan martabat kemanusiaannya dan menurunkan setiap naluri mulia jiwanya. Dalam menyingkapkan dosa-dosa hidupnya kepada seorang imam,—seorang insan fana yang sesat dan berdosa, dan terlalu sering dirusakkan oleh anggur serta percabulan,—standar tabiatnya direndahkan, dan sebagai akibatnya ia dicemarkan. Pengertiannya tentang Allah direndahkan menjadi serupa dengan manusia yang telah jatuh, sebab imam itu berdiri sebagai wakil Allah. Pengakuan yang merendahkan, dari manusia kepada manusia ini, adalah mata air rahasia yang daripadanya telah mengalir banyak kejahatan yang sedang mencemarkan dunia dan mempersiapkannya bagi kebinasaan terakhir. Namun bagi dia yang mencintai pemuasan diri, lebih menyenangkan mengaku kepada sesama manusia fana daripada membuka jiwanya kepada Allah. Bagi tabiat manusia, lebih dapat diterima untuk melakukan penitensi daripada meninggalkan dosa; lebih mudah menyiksa tubuh dengan kain kabung, jelatang, dan rantai yang menggesek menyakitkan daripada menyalibkan hawa nafsu kedagingan. Beratlah kuk yang rela dipikul oleh hati duniawi daripada tunduk kepada kuk Kristus.”

> “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.

> “Gereja Roma mempunyai suatu persamaan yang sangat ketara dengan Gereja Yahudi pada waktu kedatangan Kristus yang pertama. Sementara orang-orang Yahudi secara tersembunyi menginjak-injak setiap prinsip hukum Allah, secara lahiriah mereka sangat ketat dalam memelihara perintah-perintahnya, membebaninya dengan tuntutan-tuntutan dan tradisi-tradisi yang menjadikan ketaatan itu pedih dan berat. Sebagaimana orang-orang Yahudi mengaku menghormati hukum Taurat, demikian juga kaum Romanis mendakwa menghormati salib. Mereka meninggikan lambang penderitaan Kristus, sedangkan dalam kehidupan mereka, mereka menyangkal Dia yang dilambangkannya.

> “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.

> “Orang-orang Papis menempatkan salib pada gereja-gereja mereka, pada mezbah-mezbah mereka, dan pada pakaian mereka. Di mana-mana terlihat lambang salib. Di mana-mana salib dihormati dan ditinggikan secara lahiriah. Tetapi ajaran-ajaran Kristus terkubur di bawah timbunan tradisi-tradisi yang tidak masuk akal, penafsiran-penafsiran palsu, dan tuntutan-tuntutan yang keras. Perkataan Juruselamat mengenai orang-orang Yahudi yang fanatik itu berlaku dengan kekuatan yang lebih besar lagi kepada para pemimpin Gereja Katolik Roma: ‘Mereka mengikat beban-beban berat dan sukar dipikul, lalu meletakkannya di atas bahu orang; tetapi mereka sendiri tidak mau memindahkannya dengan satu jaripun.’ Matius 23:4. Jiwa-jiwa yang berhati nurani dipelihara dalam ketakutan yang terus-menerus karena takut akan murka Allah yang tersinggung, sementara banyak pembesar gereja hidup dalam kemewahan dan kenikmatan hawa nafsu.”

> “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.

> “ပုံတုများနှင့် သန့်ရှင်းသူတို့၏ အမွေအနှစ်အရာဝတ္ထုများကို ကိုးကွယ်ခြင်း၊ သန့်ရှင်းသူများကို ပဌနာခေါ်ဝေါ်ခြင်း၊ နှင့် ပုပ်ရဟန်းမင်းကို မြှောက်တင်ခြင်းတို့သည် လူတို့၏ စိတ်နှလုံးကို ဘုရားသခင်နှင့် ကိုယ်တော်၏ သားတော်ထံမှ ဆွဲခွာရန် စာတန်၏ အကြံအစည်များဖြစ်သည်။ သူတို့ကို ပျက်စီးခြင်းသို့ ရောက်စေရန်၊ ကယ်တင်ခြင်းကို တွေ့ရှိနိုင်သည်မှာ ကိုယ်တော်တစ်ပါးတည်းအားဖြင့်သာ ဖြစ်သည်ဟူသော အရှင်ထံမှ သူတို့၏ အာရုံကို လွှဲပြောင်းစေရန် သူ ကြိုးပမ်းလေသည်။ ‘ပင်ပန်း၍ ဝန်လေးသောသူအပေါင်းတို့၊ ငါ့ထံသို့ လာကြလော့။ ငါသည် သင်တို့ကို ငြိမ်သက်ခြင်း ပေးမည်’ ဟု မိန့်တော်မူခဲ့သော အရှင်၏ နေရာတွင် အစားထိုးနိုင်သမျှ မည်သည့်အရာမဆို သူသည် သူတို့၏ အာရုံကို ထိုအရာသို့ ဦးတည်စေလိမ့်မည်။ မဿဲ 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.

> “คือความพยายามอย่างไม่หยุดยั้งของซาตานที่จะบิดเบือนพระลักษณะของพระเจ้า ลักษณะของบาป และประเด็นอันแท้จริงที่เป็นเดิมพันอยู่ในความขัดแย้งครั้งยิ่งใหญ่ เล่ห์กลอันแยบยลของมันลดทอนพันธะหน้าที่ต่อพระบัญญัติของพระเจ้า และให้มนุษย์มีเสรีที่จะทำบาป ในขณะเดียวกัน มันทำให้เขาทั้งหลายยึดถือมโนทัศน์อันผิดเกี่ยวกับพระเจ้า จนพวกเขามองพระองค์ด้วยความกลัวและความชัง มากกว่าด้วยความรัก ความโหดร้ายซึ่งมีอยู่โดยเนื้อแท้ในอุปนิสัยของมันเอง ถูกยกให้เป็นของพระผู้สร้าง; ความโหดร้ายนั้นถูกทำให้เป็นรูปธรรมในระบบศาสนาต่าง ๆ และสำแดงออกในแบบแผนแห่งการนมัสการ ดังนั้น จิตใจของมนุษย์จึงมืดบอด และซาตานก็ยึดพวกเขาไว้เป็นเครื่องมือของมันในการทำสงครามต่อสู้กับพระเจ้า โดยมโนทัศน์อันวิปลาสเกี่ยวกับพระลักษณะของพระเจ้า บรรดาประชาชาติชาวต่างศาสนาจึงถูกชักนำให้เชื่อว่าการถวายมนุษย์เป็นเครื่องบูชาเป็นสิ่งจำเป็นเพื่อให้ได้มาซึ่งความโปรดปรานจากพระเจ้า; และความทารุณอันน่าสะพรึงกลัวก็ได้ถูกกระทำขึ้นภายใต้รูปแบบต่าง ๆ ของการบูชารูปเคารพ”

> “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.

> “Gereja Katolik Roma, dengan menggabungkan bentuk-bentuk paganisme dan Kekristenan, dan, seperti paganisme, menyalahgambarkan tabiat Allah, telah menggunakan praktik-praktik yang tidak kurang kejam dan menjijikkan. Pada masa supremasi Roma, ada alat-alat penyiksaan untuk memaksa persetujuan terhadap doktrin-doktrinnya. Ada tiang bakar bagi mereka yang tidak mau mengakui tuntutan-tuntutannya. Ada pembantaian dalam skala yang tidak akan pernah diketahui sampai dinyatakan dalam penghakiman. Para pembesar gereja mempelajari, di bawah Iblis, tuan mereka, cara-cara untuk menimbulkan siksaan sebesar mungkin tanpa mengakhiri hidup korbannya. Dalam banyak kasus, proses neraka itu diulangi sampai pada batas tertinggi daya tahan manusia, sampai kodrat menyerah dalam pergumulan, dan orang yang menderita itu menyambut kematian sebagai pelepasan yang manis.

> “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.

> “Ya gitu nde nasib jo-lawan Roma. Ka’ pengikutna, io punya disiplin cambuk, lapar nan menyiksa, jo tapa jasmani dalam sagalo macam bentuk nan bisa dibayangke, nan mambuek hati muak. Guno mamintehken kemurahan Surga, urang-urang nan batobat malangga hukum Allah jo malangga hukum alam. Ka’ mereka diajari untuak mamutuih ikatan-ikatan nan alah dibuek-Nyo untuak mambari berkat jo kasukaan ka’ parjalanan hiduik manusia di dunia ko. Kuburan garéja manyimpan jutaan korban nan mangabihkan hiduiknyo dalam usaha-usaha sia-sia untuak manundukkan kasih-sayang alaminyo, untuak manahan, sabagai hal nan manyingguang Allah, tiap pikiran jo parasaan simpati ka’ sasamo makhluk.”

> “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.

> “Jika kita ingin memahami kekejaman Syaitan yang sengaja ditentukan, yang telah dinyatakan selama ratusan tahun, bukan di kalangan mereka yang tidak pernah mendengar tentang Tuhan, melainkan di tengah-tengah dan di seluruh lingkungan Kristianitas sendiri, kita hanya perlu melihat sejarah Romanisme. Melalui sistem penipuan yang begitu besar ini, penghulu kejahatan mencapai tujuannya untuk mendatangkan kehinaan kepada Tuhan dan kesengsaraan kepada manusia. Dan apabila kita melihat bagaimana dia berjaya menyamarkan dirinya serta melaksanakan pekerjaannya melalui para pemimpin gereja, kita dapat lebih memahami mengapa dia mempunyai antipati yang begitu besar terhadap Alkitab. Jika Kitab itu dibaca, kemurahan dan kasih Tuhan akan dinyatakan; akan terlihat bahawa Dia tidak meletakkan ke atas manusia satu pun daripada beban-beban berat ini. Segala yang dituntut-Nya hanyalah hati yang hancur dan remuk, roh yang rendah hati dan taat.”

> “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.

> “Christa maishibu maming ama nupisingna pe·anirangko monasterieso chipingna gita, ba uandakgiparangchi salgio on·gimin ong·na tarina gita mingja. Ua mamung gita skianiko on·jaha je, ka·saani aro ka·sachakani-ko repress ka·na nanggen. Jokatgipani ka·tong ka·saanichi gapatgipa ong·a. Mandeni moral perfectionona sepangbatangon, uni sensibilities rang·ke janggi dal·bata; papko nikani ma·sianirang janggi taribata; aro duk man·giparangna uni ka·sachakani bata ganggata. Pope an·tangko Christani vicar ine claim ka·a; indiba uni cholonara an·chingni Jokatgipani cholon baksa maikai tosotna man·gen? Christa salgio Rajani gita Uni mikkangchi mandenrang an·tangko namnika-jani giminsa, uarangko prisono ba racko on·chakgipa ine mamung salrangoba ma·sina man·ahama? Uani ku·sikoba, Uni gita ra·chakjagiparangko siani bichalo nokna ku·sikako knachakaha-ma? Samaria songni manderang Uako ra·chakjaon, apostle John ka·onangchi gapaha aro sing·aha: ‘Gitel, nang·na nangnikgenma je, an·ching salgioni wa·alko re·baatna ge·etbo, aro Elias dakaha gita uarangko bon·atbo?’ Jesus an·tangni sninggipana ka·sachakanichi ni·aha, aro uni kragipa gisikko se·atanichi indine aganaha: ‘Mandeni Depante manderangni janggi tangkani-ko nisina re·bajaha, indiba jokkatna re·baaha.’ Luke 9:54, 56. Christa parakatgipa gisik baksa, Uani minggipa vicarni gisik baditade namen dingtangbea.”

> “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.

> “Gereja Roma sekarang menampilkan rupa yang elok kepada dunia, dengan menutupi catatan kekejamannya yang mengerikan melalui permintaan maaf. Ia telah mengenakan pakaian yang serupa dengan Kristus; tetapi ia tidak berubah. Setiap asas kepausan yang ada pada zaman-zaman lampau masih ada pada hari ini. Doktrin-doktrin yang dirancang pada zaman yang paling gelap masih tetap dianut. Janganlah seorang pun menipu dirinya sendiri. Kepausan yang sekarang begitu siap dihormati oleh orang-orang Protestan adalah kepausan yang sama yang memerintah dunia pada zaman Reformasi, ketika orang-orang Allah bangkit, dengan mempertaruhkan nyawa mereka, untuk menyingkapkan kejahatannya. Ia memiliki kesombongan dan pengakuan angkuh yang sama, yang berkuasa atas raja-raja dan para pangeran, serta menuntut hak-hak istimewa Allah. Rohnya sekarang tidak kurang kejam dan lalim daripada ketika ia memadamkan kebebasan manusia dan membunuh orang-orang kudus dari Yang Mahatinggi.”

> “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?

> “Upapa ni kama vile tu unabii ulivyotangaza kwamba angekuwa, ule uasi wa nyakati za mwisho. 2 Wathesalonike 2:3, 4. Ni sehemu ya sera yake kujivika tabia ile itakayotekeleza kusudi lake kwa ubora zaidi; lakini chini ya mwonekano huo unaobadilika-badilika wa kinyonga huficha sumu isiyobadilika ya nyoka. ‘Imani haipaswi kushikwa kwa wazushi, wala kwa watu wanaoshukiwa uzushi’ (Lenfant, juzuu ya 1, ukurasa wa 516), atangaza. Je, mamlaka hii, ambayo kumbukumbu yake kwa miaka elfu imeandikwa katika damu ya watakatifu, sasa ikubaliwe kuwa sehemu ya kanisa la Kristo?”

> “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.

> “Bukan tanpa sebab dakwaan telah dikemukakan di negara-negara Protestan bahawa Katolikisme berbeza dengan Protestantisme dengan jurang yang kurang luas berbanding pada zaman-zaman dahulu. Telah berlaku suatu perubahan; namun perubahan itu bukan pada kepausan. Katolikisme sememangnya menyerupai sebahagian besar Protestantisme yang kini wujud, kerana Protestantisme telah begitu jauh merosot sejak zaman para Reformator.

> “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.

> “Bẹrẹ bi àwọn ìjọ Púrótẹ́sítàǹtì ti ń wá ojú rere ayé, ìfẹ́ àròsọ ti fọ́ ojú wọn lójú. Wọn kì í rí i pé ó tọ́ láti gba rere gbọ́ nípa gbogbo búburú, àti gẹ́gẹ́ bí àbájáde tí kò ṣeé yàgò fún, níkẹyìn wọn yóò gbà búburú gbọ́ nípa gbogbo rere. Dípò kí wọn dúró láti dáàbò bo ìgbàgbọ́ tí a ti fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo, wọ́n wà nísinsin yìí, bí ẹni pé, wọ́n ń tọrọ àforíjì lọ́wọ́ Róòmù nítorí èrò wọn tí kò ní ìfẹ́ sí i, wọ́n sì ń bẹ̀bẹ̀ ìdáríjì nítorí ìkàkíri wọn.

> “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.

> “Sehlopha se seholo, esita le sa bao ba sa rateng Boroma, se lemoga kotsi e nyenyane feela e tswang matleng le tshusumetsong ya bona. Ba bangata ba tiisa hore lefifi la kelello le la boitshwaro le neng le atile mehleng ya Bohareng le ile la thusa ho phatlalala ha dithuto tsa bona, ditumela-khoela tsa bona, le kgatello ya bona, le hore bohlale bo boholo ba mehla ya kajeno, phatlalatso e akaretsang ya tsebo, le tokoloho e ntseng e eketseha ditabeng tsa bodumedi di thibela ho boela ha ho se mamellane le puso ya kgatello. Mohopolo feela wa hore maemo a jwalo a ka ba teng mehleng ena e bonesitsweng o a tshehisoa. Ke nnete hore lesedi le leholo, la kelello, la boitshwaro, le la bodumedi, le bonesetsa moloko ona. Maqepheng a bulehileng a Lentswe le Halalelang la Modimo, lesedi le tswang lehodimong le qhaletswe hodima lefatshe. Empa ho tshwanetse ho hopolwa hore ha lesedi le neilweng le le leholo haholo, lefifi la bao ba le sotha le ho le hana le ba leholo le ho feta.

> “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.

> “Bíibílì nípa àdúrà àti ìwádìí rẹ̀ pẹkipẹki yóò fi hàn fún àwọn Pùròtẹ́sítáǹtì ìwà gidi ti àga póòpù, yóò sì mú kí wọ́n kórìíra rẹ̀, kí wọ́n sì yàgò fún un; ṣùgbọ́n ọ̀pọ̀ ènìyàn gbọ́n tó bẹ́ẹ̀ nínú ojú ara wọn tí wọ́n kò fi rí ìdí tí wọ́n fi nílò láti fi ìrẹ̀lẹ̀ wá Ọlọ́run, kí a lè darí wọn sínú òtítọ́. Bí wọ́n tilẹ̀ ń ṣògo nínú ìmọ̀lẹ̀ tí wọ́n ní, wọn kò mọ Ìwé Mímọ́, bẹ́ẹ̀ ni wọn kò mọ agbára Ọlọ́run. Wọ́n gbọ́dọ̀ ní ọ̀nà kan láti fi mú ẹ̀rí ọkàn wọn balẹ̀, wọ́n sì ń wá èyí tí kò ní ẹ̀mí tó bẹ́ẹ̀ tí kò sì ní tú wọn sílẹ̀. Ohun tí wọ́n ń fẹ́ ni ọ̀nà kan láti gbà gbàgbé Ọlọ́run tí yóò dà bí ọ̀nà ìrántí Rẹ̀. Àga póòpù bá a mu dáadáa láti pèsè fún àìní gbogbo irú àwọn ènìyàn bẹ́ẹ̀. A ti pèsè rẹ̀ fún ẹ̀ka ènìyàn méjì, tí ó fẹrẹ̀ gba gbogbo ayé mọ́ra—àwọn tí yóò fẹ́ ní ìgbàlà nípa ẹ̀tọ́ iṣẹ́ rere wọn, àti àwọn tí yóò fẹ́ ní ìgbàlà nínú ẹ̀ṣẹ̀ wọn. Níbẹ̀ ni àṣírí agbára rẹ̀ wà.”

> “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.

> “Sikukhulu umnyoba wengqondo sibonisiwe ukuthi siyasiza empumelelweni yobupapa. Kusazobonakaliswa nokho ukuthi usuku lokukhanya okukhulu kwengqondo nalo luyasiza ngokulinganayo empumelelweni yalo. Ezikhathini ezedlule, lapho abantu babengenalo izwi likaNkulunkulu futhi bengenalo ulwazi lweqiniso, amehlo abo ayevalwe, futhi izinkulungwane zabanjwa ogibeni, zingawuboni umnatha owawandlalelwe izinyawo zazo. Kulesi sizukulwane baningi amehlo abo akhazinyuliswa ukukhanya okukhazimulayo kokucabangela kwabantu, ‘okuthiwa yisayensi ngamanga;’ ababoni umnatha, futhi bangena kuwo kalula njengokungathi amehlo abo avalwe. UNkulunkulu wahlela ukuthi amandla engqondo omuntu abhekwe njengesipho esivela kuMdali wakhe futhi asetshenziswe enkonzweni yeqiniso nokulunga; kodwa lapho kugcinwa ukuzidla nokulangazelela ukuphakama, futhi abantu bephakamisa imibono yabo ngaphezu kwezwi likaNkulunkulu, khona-ke ukuhlakanipha kungafeza umonakalo omkhulu kakhulu kunokungazi. Kanjalo isayensi yamanga yanamuhla, ecekela phansi ukukholwa eBhayibhelini, iyobonakala iphumelela ekulungiseleleni indlela yokwamukelwa kobupapa, kanye nezinhlobo zabo ezikhangayo, njengoba nje nokuvinjelwa kolwazi kwaphumelela ekuvuleni indlela yokukhuliswa kwamandla abo ngeNkathi Yobumnyama.”

> “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.

> “Dalam gerakan-gerakan yang sekarang sedang berlangsung di Amerika Serikat untuk memperoleh bagi lembaga-lembaga dan praktik-praktik gereja dukungan dari negara, orang-orang Protestan sedang mengikuti jejak kaum papis. Bahkan, lebih daripada itu, mereka sedang membuka pintu bagi kepausan untuk memperoleh kembali di Amerika Protestan supremasi yang telah hilang daripadanya di Dunia Lama. Dan yang memberikan makna yang lebih besar kepada gerakan ini ialah kenyataan bahwa tujuan utama yang dipertimbangkan adalah penegakan pemeliharaan hari Minggu—suatu kebiasaan yang berasal dari Roma, dan yang diklaim olehnya sebagai tanda otoritasnya. Roh kepausan itu—roh keseragaman dengan adat-istiadat duniawi, penghormatan terhadap tradisi-tradisi manusia di atas perintah-perintah Allah—sedang meresapi gereja-gereja Protestan dan menuntun mereka untuk melakukan pekerjaan yang sama dalam meninggikan hari Minggu seperti yang telah dilakukan kepausan sebelum mereka.

> “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.

> “Bikaleka bilobel' bwa kuumvwisya maano aakwambwa mu lutalo luli luboola mangu, ulakonzya buyo kulondezya malembe aa nzila ezyo Rooma njaakabelesya ku nkambo eeyo mu mazuba aakale. Kuti ulakonzya kuziba mbooyo Mbakatolika a Bapurotesitanti kababungene mbobayakucita kuli aabo bakaka zyaamba zyabo, aleke kubona muuya oyo Rooma ngwaakalangilizya ku Sabata alimwi akuli aabo bayiililila.”

> “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.

> “Perintah diraja, konsili umum, dan peraturan gereja yang disokong oleh kuasa sekular merupakan langkah-langkah yang melaluinya perayaan kafir itu memperoleh kedudukan yang mulia dalam dunia Kristian. Tindakan awam yang pertama yang menguatkuasakan pemeliharaan hari Ahad ialah undang-undang yang digubal oleh Konstantin. (A.D. 321) Dekri ini menghendaki penduduk kota supaya beristirahat pada ‘hari matahari yang mulia itu,’ tetapi membenarkan penduduk desa meneruskan pekerjaan pertanian mereka. Meskipun pada hakikatnya suatu statut kafir, undang-undang itu dikuatkuasakan oleh maharaja itu setelah penerimaannya secara nominal terhadap agama Kristian.”

> “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.

> “ព្រះរាជបញ្ជា​មិន​អាច​ជា​ជំនួស​គ្រប់គ្រាន់​សម្រាប់​អំណាច​ដ៏ទេវភាព​បាន​ឡើយ ហេតុនេះ អ៊ូសេប៊ីយុស ជា​ប៊ីស្សព​ម្នាក់​ដែល​ស្វែងរក​ការ​ពេញព្រះទ័យ​ពី​ព្រះអង្គម្ចាស់​ទាំងឡាយ ហើយ​ជា​មិត្ត​ជិតស្និទ្ធ​ពិសេស និង​ជា​អ្នក​លើកសរសើរ​កុងស្តង់ទីន បាន​លើកឡើង​ការ​អះអាង​ថា ព្រះគ្រីស្ទ​បាន​ផ្ទេរ​ថ្ងៃ​សាប៊ត​ទៅ​កាន់​ថ្ងៃ​អាទិត្យ។ គ្មាន​ទីបន្ទាល់​តែមួយ​ពី​ព្រះគម្ពីរ​ត្រូវ​បាន​យក​មក​បង្ហាញ​ដើម្បី​បញ្ជាក់​សេចក្ដីបង្រៀន​ថ្មី​នោះ​ឡើយ។ អ៊ូសេប៊ីយុស​ខ្លួនឯង​ក៏​ទទួលស្គាល់​ដោយ​មិន​ដឹងខ្លួន​អំពី​ភាព​មិនពិត​របស់​វា ហើយ​ចង្អុល​បង្ហាញ​ទៅ​កាន់​អ្នក​និពន្ធ​ពិត​នៃ​ការ​ផ្លាស់ប្ដូរ​នោះ។ គាត់​និយាយ​ថា៖ «គ្រប់​ការ​ទាំងអស់​ដែល​ជា​កាតព្វកិច្ច​ត្រូវ​ធ្វើ​នៅ​ថ្ងៃ​សាប៊ត កិច្ចការ​ទាំងនេះ​យើង​បាន​ផ្ទេរ​ទៅ​កាន់​ថ្ងៃ​របស់​ព្រះអម្ចាស់​ហើយ»។—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. ប៉ុន្តែ អំណះអំណាង​អំពី​ថ្ងៃ​អាទិត្យ ទោះ​បី​ជា​គ្មាន​មូលដ្ឋាន​យ៉ាងណា​ក៏ដោយ ក៏​បាន​បម្រើ​ជា​អ្វី​មួយ​ដែល​ធ្វើ​ឲ្យ​មនុស្ស​កាន់តែ​ក្លាហាន​ក្នុង​ការ​ជាន់ឈ្លី​ថ្ងៃ​សាប៊ត​របស់​ព្រះអម្ចាស់។ អស់​អ្នក​ដែល​ប្រាថ្នា​ចង់​ទទួល​កិត្តិយស​ពី​លោកិយ បាន​ទទួល​យក​ពិធីបុណ្យ​ដ៏​ពេញនិយម​នោះ​ទាំងអស់។

> “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.

> “Papacy hiah a tihtlat takzetin, Sunday chawi sang theihna hna chu a kal zelah a pehchhunzawm. A hun rei lo chungah mipuite chu biakinn an kal lo tikah lo hna an tuan ve ringring ih, ni sarihna chu Sabbath ni tiin ruat a si lai. Asinain, thlengdanglamna chu phochuak deuh deuhin a thleng. Thianghlim hna hnatuan mi pawl chu Sunday ni ah ram uknak lam buaina pakhat hmanh ah thuthennak an tuah ding lo tiin kham an si. Cuih hnu rei lo ah, upatnak hmuahhmuah nei mi pawl zong kha hna thawhphung pangngai in an hnatuannak ihsin hrial dingin thupek an si; zalen mi pawl hrangah tangka phu in phawt a si ih, sal pawl hrangah chu vuaknak in phawt a si. A hnu deuh ah cun, mi hausa pawl chu an ro ah thenhnih chungin thenkhat hlohter in an hrem ding tiin thu an rel; cun a netnak ah, an lungrual lo ringring lai ahcun sal an si ter ding tiin thu a um. Miphun hnuaihnung pawl chu kumkhaw tlailam thlahnak an tong ding a si.”

> “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.

> “Mujizat-mujizat juga digunakan. Antara keajaiban-keajaiban lain dilaporkan bahawa ketika seorang petani yang hendak membajak ladangnya pada hari Ahad membersihkan bajaknya dengan sebatang besi, besi itu melekat erat pada tangannya, dan selama dua tahun dia membawanya ke mana-mana bersamanya, ‘dengan kesakitan dan rasa malu yang amat besar baginya.’—Francis West, Historical and Practical Discourse on the Lord’s Day, halaman 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.

> “Emva kwalokho upapa wanikeza iziqondiso zokuthi umpristi wesifunda makaxwayise abephula iSonto, futhi afise ukuba baye esontweni bayokwenza imithandazo yabo, funa bazilethele bona kanye nomakhelwane babo inhlekelele enkulu. Umkhandlu wesonto waletha phambili impikiswano, eseyisetshenziswa kabanzi kangaka, ngisho naphakathi kwamaProthestani, yokuthi ngenxa yokuba abantu babeshaywe umbani ngesikhathi besebenza ngeSonto, kufanele ukuthi kube yiSabatha. ‘Kusobala,’ kusho ababhishobhi, ‘ukuthi ulaka lukaNkulunkulu lwalukhulu kangakanani phezu kokunganakwa kwabo kwalolu suku.’ Kwase kwenziwa ukunxusa kokuthi abapristi nabefundisi, amakhosi nezikhulu, kanye nabo bonke abantu abathembekileyo, ‘basebenzise yonke imizamo yabo nokunakekela ukuze lolu suku lubuyiselwe esithunzini salo, futhi, ngenxa yodumo lobuKristu, lugcinwe ngokuzinikela okukhulu kakhulu esikhathini esizayo.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, ikhasi 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.)

> “맹회의 결의들이 충분한 효력을 내지 못하자, 세속 권력자들에게 백성의 마음에 두려움을 불러일으키고 그들로 하여금 일요일에 노동을 삼가도록 강제할 칙령을 반포해 달라는 간청이 드려졌다. 로마에서 열린 한 시노드에서는 이전의 모든 결정들이 더욱 큰 강제력과 엄숙함으로 재확인되었다. 또한 그것들은 교회법에 편입되었고, 거의 전 그리스도교 세계에 걸쳐 세속 당국에 의해 집행되었다. (See 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.

> “Namun ketiadaan kewibawaan Kitab Suci bagi pemeliharaan hari Minggu tetap menimbulkan bukan sedikit kesulitan. Orang banyak mempertanyakan hak para pengajar mereka untuk mengesampingkan pernyataan Yehova yang tegas, ‘Hari ketujuh adalah Sabat TUHAN, Allahmu,’ demi memuliakan hari matahari. Untuk menutupi kekurangan kesaksian Alkitab, diperlukan siasat-siasat lain. Seorang pembela hari Minggu yang bersemangat, yang kira-kira pada akhir abad kedua belas mengunjungi gereja-gereja di Inggris, ditentang oleh saksi-saksi yang setia kepada kebenaran; dan demikian sia-sianya usahanya sehingga ia meninggalkan negeri itu untuk sementara waktu dan mencari-cari suatu jalan untuk memaksakan ajarannya. Ketika ia kembali, kekurangan itu telah dipenuhi, dan dalam pekerjaannya kemudian ia memperoleh keberhasilan yang lebih besar. Ia membawa serta sebuah gulungan yang mengaku berasal dari Allah sendiri, yang memuat perintah yang diperlukan bagi pemeliharaan hari Minggu, disertai ancaman-ancaman dahsyat untuk menakut-nakuti mereka yang tidak taat. Dokumen yang berharga ini—suatu pemalsuan yang sama hinanya dengan lembaga yang didukungnya—dikatakan telah jatuh dari surga dan telah ditemukan di Yerusalem, di atas mezbah St. Simeon, di Golgota. Namun, sesungguhnya, istana kepausan di Roma adalah sumber dari mana dokumen itu berasal. Tipu daya dan pemalsuan untuk memajukan kuasa dan kemakmuran gereja pada segala zaman telah dianggap sah oleh hierarki kepausan.”

> “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.)

> “Gulung itu melarang kerja dari jam kesembilan, pukul tiga petang, pada petang Sabtu, hingga matahari terbit pada hari Isnin; dan kewibawaannya dinyatakan telah disahkan oleh banyak mukjizat. Dilaporkan bahawa orang yang bekerja melampaui waktu yang telah ditetapkan ditimpa kelumpuhan. Seorang penggiling yang cuba mengisar jagungnya melihat, sebagai ganti tepung, aliran darah memancar keluar, dan roda kincir itu berhenti, walaupun arus air mengalir deras. Seorang perempuan yang meletakkan adunan ke dalam relau mendapati adunan itu masih mentah apabila dikeluarkan, walaupun relau itu sangat panas. Seorang lagi yang telah menyediakan adunan untuk dibakar pada jam kesembilan, tetapi memutuskan untuk mengetepikannya hingga hari Isnin, mendapati, pada keesokan harinya, bahawa adunan itu telah dijadikan roti-roti dan dibakar oleh kuasa ilahi. Seorang lelaki yang membakar roti selepas jam kesembilan pada hari Sabtu mendapati, apabila dia memecahkannya keesokan paginya, darah memancut daripadanya. Dengan rekaan-rekaan yang demikian tidak masuk akal dan bersifat tahyul inilah para penyokong hari Ahad berusaha menegakkan kesuciannya. (Lihat Roger de Hoveden, Annals, jil. 2, hlm. 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.

> “Di Scotland, sebagaimana di England, penghormatan yang lebih besar terhadap hari Ahad telah ditegakkan dengan menggabungkan kepadanya sebahagian daripada Sabat purba. Tetapi waktu yang dikehendaki untuk dipelihara sebagai kudus adalah berbeza-beza. Suatu dekret daripada raja Scotland menyatakan bahawa ‘hari Sabtu mulai pukul dua belas tengah hari hendaklah dianggap kudus,’ dan bahawa tiada seorang pun, dari waktu itu hingga pagi Isnin, boleh melibatkan diri dalam urusan duniawi.—Morer, halaman 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.

> “ᱢᱮᱱᱠᱷᱟᱱ ᱡᱚᱛᱚ ᱪᱮᱥᱴᱟ ᱛᱮ ᱥᱟᱱᱰᱮ ᱨᱮᱭᱟᱜ ᱯᱟᱹᱵᱤᱛᱨᱚᱛᱟ ᱥᱮᱴᱮᱨ ᱞᱟᱹᱜᱤᱫ, ᱯᱚᱯ ᱫᱟᱹᱭᱤᱛ ᱦᱚᱨᱟᱠᱚ ᱱᱤᱡᱮᱨ ᱜᱷᱚᱥᱚᱱᱟ ᱛᱮ ᱥᱟᱵᱟᱛ ᱨᱮᱭᱟᱜ ᱫᱤᱵᱚᱱ ᱟᱫᱷᱤᱠᱟᱨ ᱟᱨ ᱚᱱᱟ ᱥᱟᱹᱥᱛᱟ, ᱡᱟᱦᱟᱸ ᱛᱮ ᱚᱱᱟ ᱚᱫᱚᱠ ᱟᱠᱟᱱᱟ, ᱢᱟᱱᱩᱭᱤ ᱩᱯᱚᱛᱛᱤ ᱢᱮᱱᱛᱮ ᱥᱟᱨᱣᱟᱡᱽᱱᱤᱠ ᱵᱷᱟᱵᱽᱨᱮ ᱥᱣᱤᱠᱟᱨ ᱠᱮᱫᱟ। ᱴᱷᱟᱨᱟᱭ ᱥᱚᱛᱟᱵᱽᱫᱤ ᱨᱮ ᱯᱚᱯ ᱠᱟᱣᱩᱱᱥᱤᱞ ᱥᱟᱯᱷᱟ ᱠᱟᱛᱮ ᱜᱷᱚᱥᱚᱱᱟ ᱠᱮᱫᱟ: ‘ᱥᱚᱵ ᱠᱷᱨᱤᱥᱴᱟᱱᱠᱚ ᱮᱭᱟ ᱮᱢ ᱢᱚᱱᱮ ᱨᱟᱠᱷᱟᱵ ᱡᱮ ᱥᱟᱛ ᱢᱟᱦᱟ ᱤᱥᱣᱚᱨ ᱛᱮ ᱯᱟᱹᱵᱤᱛᱨ ᱠᱮᱫᱟ, ᱟᱨ ᱮᱴᱟᱜ ᱫᱚᱥᱚᱨ ᱠᱚ ᱛᱮᱦᱮᱸ, ᱥᱩᱢᱩᱝ ᱡᱤᱩᱠᱚ ᱮᱥᱠᱟᱨ ᱵᱟᱝ, ᱢᱮᱱᱠᱷᱟᱱ ᱡᱮᱠᱚ ᱤᱥᱣᱚᱨ ᱢᱟᱱᱭᱟᱹ ᱮᱢ ᱫᱟᱵᱤ ᱮᱫᱟ, ᱩᱱᱠᱩ ᱦᱚᱸ ᱚᱱᱟ ᱟᱹᱲᱟᱹᱜ ᱟᱨ ᱯᱟᱞᱚᱱ ᱠᱮᱫᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱟᱞᱮ ᱠᱷᱨᱤᱥᱴᱟᱱᱠᱚ ᱩᱱᱠᱩᱣᱟᱜ ᱥᱟᱵᱟᱛ ᱞᱚᱨᱰ’ᱥ ᱰᱮ ᱨᱮ ᱵᱚᱫᱚᱞ ᱠᱮᱫᱟ।’—Ibid., pages 281, 282. ᱡᱮᱠᱚ ᱫᱤᱵᱚᱱ ᱱᱤᱭᱟᱹᱢ ᱨᱮ ᱦᱟᱛ ᱫᱚᱦᱚ ᱠᱟᱱᱟ, ᱩᱱᱠᱩ ᱟᱯᱱᱟᱨ ᱠᱟᱹᱢᱤ ᱨᱮᱭᱟᱜ ᱪᱚᱨᱤᱛᱨ ᱵᱟᱝ ᱟᱡᱟᱱᱟ ᱛᱟᱦᱮᱱᱟ। ᱩᱱᱠᱩ ᱥᱟᱹᱨᱮᱥᱟᱨ ᱡᱤᱡᱽᱱᱟᱥ ᱛᱮ ᱟᱯᱱᱟᱠᱚ ᱤᱥᱣᱚᱨ ᱪᱮᱛᱟᱱ ᱨᱮ ᱫᱚᱦᱚᱭ ᱠᱟᱱᱟ।”

> “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.

> “Mohlala o hlakileng oa leano la Roma mabapi le bao ba sa lumellaneng le eena o ile oa bonahala mahlorisong a malelele le a tšollang mali a Ma-Waldense, bao ba bang ba bona e neng e le baboloki ba Sabatha. Ba bang ba ile ba utloa bohloko ka mokhoa o tšoanang ka lebaka la botšepehi ba bona taelong ea bone. Histori ea likereke tsa Ethiopia le Abyssinia e bohlokoa ka ho khetheha. Har’a lefifi la Mehla e Lefifi, Bakreste ba Afrika e Bohareng ba ile ba lahleheloa ke tlhokomelo ’me ba lebaloa ke lefatše, ’me ka makholo a mangata a lilemo ba ile ba thabela tokoloho tšebelisong ea tumelo ea bona. Empa qetellong Roma e ile ea tseba ka boteng ba bona, ’me kapele moemphera oa Abyssinia a qhekelloa hore a amohele mopapa e le moemeli oa Kreste. Litumello tse ling tsa latela.”

> “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.

> “Rimpangndaknaba Sabbath-ko nangnina skanggipa sastiko on∙e manianirangchi manianiko bamgimin ge∙etani ong∙aha. (Michael Geddes, Church History of Ethiopia, pages 311, 312 ko nibo.) Indiba papal tyrannyni a∙ningni janggi cha∙gipa yok ong∙a gimin, Abyssiniarang ua yok-ko an∙chingni teng∙kolrangoni galchina miksongaha. Neng∙nikbee dal∙begipa dakgrikani ja∙mano Romanist-rangko uamangni songnokoni a∙rikatpilaha, aro skanggipa bebera∙ani ko piltae donaha. Mondolirang uamangni jakgitel ong∙anichi katchaha, aro Rom-ni tol∙napaniko, fanatism-ko, aro despotik bil-ko badiaba gualjaha. Uamangni dingtanggrikgipa songnok ning∙o, gipin Christian sakantichipaksa ma∙sigijagipa ong∙e dongna uamang namnikaha.”

> “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.

> “Likereke tsa Afrika di ne di tshwere Sabata jaaka e ne e tshwerwe ke kereke ya bopapa pele ga go tlhanoga ga yone ka botlalo. Le fa ba ne ba boloka letsatsi la bosupa ka kutlo mo taolong ya Modimo, ba ne ba ikgapa mo tirong ka Sontaga go dumalana le ngwao ya kereke. E rile Roma e sena go bona thata e e kwa godimo tsotlhe, ya gataka Sabata ya Modimo ka dinao gore e godise ya yone; mme likereke tsa Afrika, tse di neng di fitlhilwe ka dingwaga di ka nna sekete, ga di a ka tsa nna le seabe mo go tlhanogeng gono. E rile di tlisiwa mo taolong ya Roma, tsa patelediwa go beela kwa thoko ya boammaaruri le go godisa sabata ya maaka; mme e rile fela di sena go boa di ipusa, tsa boela mo kutlong ya taolo ya bone.”

> “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.

> “Rekod-rekod masa lalu ini dengan jelas memperlihatkan permusuhan Roma terhadap Sabat yang benar dan para pembelanya, serta cara-cara yang digunakannya untuk menghormati lembaga yang diciptakannya sendiri. Firman Allah mengajarkan bahwa adegan-adegan ini akan terulang kembali ketika umat Katolik Roma dan kaum Protestan bersatu untuk meninggikan hari Minggu.

> “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.

> “बोक मिमिया सिंगगि ग्रा फङगदबा दावा लैरबा शक्ति असी ‘मालेंदा লৈबशींग अमसुंग मदुदा লৈबा मीशिंगबु’ पापसी असि खुरुमজरीগনি हায়না फोंगदोकई—मदु अदा ‘कैना चाउबा’ বোক ना फাংलिबा মতম्दा থাজরিবসি नि। बोक अनीगी ग्रা लैবা असিনसु ‘मालेंदा লৈबशींगदा, मखोयना बोकदु ममांगैगी मূर्ति अमा शेमগদবनि’ हায়ना হায়গদबनि; अमसुंग, मसीमक अतिरीगि मথংदा, ‘अपीबा अमसुंग अचाৈবা, লন্থুমবা अमसुंग पांगল কাঙबा, मुक्त अमसुंग लॊनथিবা’ पुम্নমकता বোকकि चिह্নदु ফংনবা यাথং पীগদবनि। প্রকাশিত वाक्य 13:11–16. मिमिया सिंगगि ग्रা ফঙগদবা বোকনা ফাংলिबা শক্তি অसी যুক্তরাষ্ট্রনি হায়বা উৎলি, अमसुং रोमনা মহাক्कि অখন্নবা সর্দারি খঙহনবগি মপুং ফাবা অমা ওইনা দাবী তৌরিবা লমচৎ নুমিৎকি থৌরমদু যুক্তরাষ্ট্রনা বাধ্য তৌগদবা মতম্দा মসিগি ग्रा असी मपुंग फागনি হায়বसु উৎলি। अदুবु पापसीदা তৌরিবা मসি মখোयদा যুধাবা অমত্তা ওইদ্রে। অমসুং মহাক्कि অরানবা ইয়োক্লম অকনবা লৈরিবসিংদা रोमগি প্রভাবদু এখোয়গী নঙগী মতমসি পর্যন্ত মাংলদ্রি। अमसुং ग्राना মহাক्कि শক্তি হন্না ফংহনগদবনি হায়না ফোংই। ‘ঐনা মহাক্কি মথক্কি মপু অমদু শিবদা লাইদুনা সোকহনখিবা গুম্না উবা ঙাক্তে; অদুবু মহাক্কি শিবদা লাইবা সোকহনবদু ফমথোকখ্রে: অমসুং মালেম অপুংবা অসিনা বোক্কি মতুং ইন্না হাংলকখ্রে।’ पद 3. শিবদা লাইবা সোকহনবদু পীবা অদুনা 1798দা পাপসিগি তুংফম ফঙখিবদু খংহনই। মসিগি মতুংদা, গ্রা ফংদোরিবনা হায়ই, ‘মহাক্কি শিবদা লাইবা সোকহনবদু ফমথোকখ্রে: অমসুং মালেম অপুংবা অসিনা বোক্কি মতুং ইন্না হাংলকখ্রে।’ Paulনা ‘পাপ্কি মী’ অদুনা অনীশুবা লাকপগী মতম ফাওবা লেইগনি হায়বা স্পষ্ট ওইনা হায়ই। 2 Thessalonians 2:3–8. মতমগী অরোইবদা ফাওবা মহাক্না লোইশিনবগী থবক অদু মখা চান্না তৌগনি। অমসুং revelatorনसु, পাপসিদা ফজরক্লগা, অসুম্না ফোংই: ‘মালেমদা লৈবা পুম্নমক্তা মহাক্কু খুরুমজগনি, করিগুম্বা মমিংশিং অদু হৌজিক্কী লাইরিক্তা ইশিংগী বই অফ লাইফতা ইযেংদে।’ Revelation 13:8. অহানবা অমসুং অনৌবা মালেম অনীমক্তা, Sunday institutionদা পীরিবা ইকাই-খুম্নবা অদুগী মরম্না পাপসিনা খুরুমজরগনি, মদু Roman Churchকি অথোরিটিতা খক্তং নুমিত্তরকই।”

> “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.

> “Abing tonga-tonga ka losakaka na lekgolo la bo19 la dingwaga, barutwana ba porofeto kwa United States ba ntse ba tlisa bosupi jono mo lefatsheng. Mo ditiragalong tse jaanong di diragalang go bonala kgatelopele e e bofefo e e isang kwa tiragatsong ya polelelopele eno. Gareng ga baruti ba Boporotesetanta go na le boipolelo jo bo tshwanang jwa thata ya bomodimo mabapi le go boloka Tshipi, le go tlhoka bosupi jwa Dikwalo jo bo tshwanang, jaaka go ntse ka baeteledipele ba bopapa ba ba itiretseng dikgakgamatso gore ba tseye boemo jwa taelo e e tswang kwa Modimong. Polelo ya gore dikatlholo tsa Modimo di welwa batho ka ntlha ya go tlola ga bone sabata ya Tshipi, e tla boelediwa; e setse e simolola go gatelelwa. Mme mokgatlho wa go pateletsa go bolokwa ga Tshipi o gola ka bofefo.”

> “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?

> “ꯅꯨꯡꯉꯥꯏꯇꯕ ꯃꯁꯛꯇꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯐꯝ ꯑꯃꯁꯨꯡ ꯃꯥꯌꯥꯏ ꯅꯨꯡꯁꯤꯕꯥ ꯔꯣꯃꯟ ꯆꯔꯆ ꯑꯁꯤꯅꯤ꯫ ꯃꯍꯥꯛꯅ ꯃꯊꯥꯡꯗ ꯀꯔꯤ ꯑꯣꯏꯒꯅꯤꯕꯒꯤ ꯃꯔꯝ ꯄꯥꯎ ꯄꯥꯡꯂꯛꯏ꯫ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯇꯝ ꯉꯥꯛꯂꯛꯏ, ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟ ꯆꯔꯆꯁꯤꯡꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯅꯥ ꯂꯧꯕ ꯁꯕꯕ ꯑꯗꯨ ꯌꯥꯕ ꯊꯥꯎꯔꯥꯡ ꯄꯤꯔꯛꯄꯥꯗꯒꯤ ꯃꯍꯥꯛꯀꯥꯗ ꯈꯨꯔꯨꯝꯖꯔꯤꯕꯥ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅ ꯍꯧꯖꯤꯛꯇ ꯂꯩꯔꯤꯕ ꯅꯨꯃꯤꯠꯇꯁꯤꯡꯗ ꯃꯍꯥꯛ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯊꯕꯛ ꯆꯠꯅꯕꯥ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯃꯐꯝ ꯃꯍꯥꯛ ꯑꯗꯣꯝ ꯁꯤꯖꯤꯟꯅꯈꯤꯕ ꯃꯁꯥꯏ ꯑꯗꯨꯅ ꯑꯁꯤ ꯆꯥꯎꯈꯠꯅꯕꯥ ꯁꯦꯝꯂꯤ꯫ ꯑꯁꯤꯒꯤ ꯑꯩꯅꯥ ꯍꯛꯆꯤꯟꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕꯥ ꯃꯤꯁꯤꯡꯅ ꯑꯗꯣꯝ ꯁꯦꯜꯂꯤꯕ ꯑꯗꯨꯅꯤ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯝꯗꯒꯤ ꯍꯧꯔꯛꯄ ꯑꯃ ꯆꯥꯎꯈꯠꯍꯟꯕꯥꯒꯤ ꯃꯇꯦꯡ ꯄꯥꯡꯊꯣꯛꯅꯕꯥ ꯃꯁꯥꯗꯒꯤ ꯃꯊꯥꯡꯗꯥ ꯑꯁꯨꯝ ꯂꯧꯔꯣꯏꯗꯕꯥ ꯑꯁꯤ ꯈꯪꯗꯣꯛꯄꯥ ꯑꯥꯡꯒꯝꯕꯥ ꯅꯠꯇꯦ꯫ ꯑꯁꯤ ꯊꯕꯛ ꯑꯁꯤꯗ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇꯁꯤꯡꯗ ꯃꯇꯦꯡ ꯄꯥꯡꯊꯣꯛꯅꯕꯥ ꯃꯍꯥꯛꯅ ꯀꯔꯝꯅꯥ ꯍꯦꯟꯅꯥ ꯂꯥꯛꯀꯅꯤꯕꯒꯤ ꯃꯔꯝ ꯈꯪꯍꯟꯕꯥ ꯀꯥꯏꯗꯧꯔꯤꯕꯥ ꯑꯃ ꯅꯠꯇꯦ꯫ ꯀꯥꯊꯣꯂꯤꯛ ꯂꯩꯗꯔꯁꯤꯡꯅ ꯆꯔꯆꯀꯤ ꯋꯥꯔꯦꯄꯁꯦ ꯇꯧꯗ꯭ꯔꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯕꯨ ꯀꯔꯝꯅꯥ ꯌꯥꯝꯅꯥ ꯆꯠꯅꯔꯤꯕꯒꯤ ꯃꯔꯝ, ꯄꯣꯄꯀꯤ ꯂꯤꯗꯔꯁꯤꯡꯗꯒꯤ ꯍꯦꯟꯅꯥ ꯁꯨꯅꯥ ꯀꯅꯥꯅꯣ?”

> “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.

> “ဂီရိဇာရိုမန်ကက်သလစ်သည် ကမ္ဘာတစ်ဝှမ်းလုံး၌ ၎င်း၏ ခွဲစိတ်ပြန့်ပွားမှုအလုံးစုံနှင့်တကွ၊ ပုပ်ရဟန်းမင်း၏ ထိုင်ခုံ၏ ထိန်းချုပ်မှုအောက်တွင်ရှိပြီး၊ ထိုထိုင်ခုံ၏ အကျိုးစီးပွားကို ဆောင်ရွက်ရန် ရည်ရွယ်ထားသော အလွန်ကြီးမားသည့် အဖွဲ့အစည်းတစ်ခုတည်းကို ဖွဲ့စည်းထားသည်။ ကမ္ဘာမြေပေါ်ရှိ နိုင်ငံတိုင်း၌ရှိသော ၎င်း၏ သစ္စာရှိအသင်းဝင် သန်းပေါင်းများစွာတို့ကို ပုပ်ရဟန်းမင်းအား သစ္စာနာခံရမည့်သူများအဖြစ် မိမိတို့ကိုယ်ကို မှတ်ယူရမည်ဟု သင်ကြားထားကြသည်။ ၎င်းတို့၏ လူမျိုးသားအဖြစ်အတည်အကျ သို့မဟုတ် ၎င်းတို့၏ အစိုးရသည် မည်သို့ပင်ဖြစ်စေကာမူ၊ ဂီရိဇာ၏ အာဏာကို အခြားအာဏာအားလုံးထက် မြင့်မားသည်ဟု မှတ်ယူရမည်ဖြစ်သည်။ ၎င်းတို့သည် နိုင်ငံတော်အပေါ် မိမိတို့၏ သစ္စာရှိမှုကို ကတိပြုသော ကျမ်းသစ္စာကို ကျိန်ဆိုထားနိုင်သော်လည်း၊ ထိုအရာ၏ နောက်ကွယ်တွင် ရောမအား နာခံမည်ဟူသော သစ္စာကတိတစ်ရပ် ရှိနေသဖြင့်၊ ရောမ၏ အကျိုးစီးပွားနှင့် ဆန့်ကျင်သော ကတိကဝတ်မှန်သမျှမှ ၎င်းတို့ကို ကင်းလွတ်စေသည်။”

> “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.

> “Hisitori yi paka shina ku na o tinatinak eya ya vuká ipava lá i lyonsha mú nji yi bimfumu; ne, wuna ya zola kudiatila ku kisika, ku landa kumisa malongu mándé mosi, ata ku lubutukilu lwa bafumu ne bantu. Mu mwaka wa 1204, Papa Innocent III wabudisa ku Peter II, mfumu wa Arragon, ndai yi yitatu yina ya nene: ‘Meme, Peter, mfumu wa B’arragon, ndi samba ne ndi silika ku vanda ntangu yonso wa lulendo ne wa butumunu ku nkumu ame, Papa Innocent, ku balandi bandé ba Katolika, ne ku Eklezia ya Roma, ne ku bikisa kimfumu kiame mu butumunu bwandi na bulelela, ku defendaka lukwikilu lwa Katolika, ne kuyangisaka bubi bwa ba-eretiki.’—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. Ini selaras dengan tuntutan berkenaan kuasa paus Rom ‘bahawa adalah sah baginya untuk menurunkan maharaja-maharaja’ dan ‘bahawa dia boleh melepaskan para rakyat daripada kesetiaan mereka kepada pemerintah-pemerintah yang tidak adil.’—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.

> “ខ្ញុំសូមឲ្យគេចងចាំថា នេះជាការអួតអាងរបស់រ៉ូមថា នាងមិនដែលផ្លាស់ប្ដូរឡើយ។ គោលការណ៍របស់ Gregory VII និង Innocent III នៅតែជាគោលការណ៍របស់សាសនាចក្រកាតូលិករ៉ូមដដែល។ ហើយបើនាងមានអំណាចតែប៉ុណ្ណោះ នាងនឹងអនុវត្តវាដោយកម្លាំងខ្លាំងក្លាដូចគ្នានៅសម័យនេះ ដូចដែលបានធ្វើនៅសតវត្សរ៍កន្លងមក។ ពួកប្រូតេស្តង់មិនសូវដឹងទេថា ពួកគេកំពុងធ្វើអ្វី នៅពេលពួកគេស្នើនឹងទទួលយកជំនួយពីរ៉ូមក្នុងកិច្ចការលើកតម្កើងថ្ងៃអាទិត្យ។ ខណៈដែលពួកគេផ្តោតចិត្តលើការសម្រេចគោលបំណងរបស់ខ្លួន រ៉ូមកំពុងមានបំណងស្ថាបនាអំណាចរបស់នាងឡើងវិញ ដើម្បីយកភាពជាអធិបតីដែលនាងបានបាត់បង់មកវិញ។ គ្រាន់តែឲ្យគោលការណ៍នេះត្រូវបានបង្កើតឡើងម្តងនៅសហរដ្ឋអាមេរិកថា សាសនាចក្រអាចប្រើ ឬគ្រប់គ្រងអំណាចរបស់រដ្ឋបាន; ថាការគោរពបែបសាសនាអាចត្រូវបានបង្ខំអនុវត្តដោយច្បាប់ស៊ីវិល; សរុបមកថា អំណាចរបស់សាសនាចក្រ និងរដ្ឋត្រូវត្រួតត្រាលើមនសិការ ហើយជ័យជម្នះរបស់រ៉ូមនៅក្នុងប្រទេសនេះ នឹងត្រូវបានធានាជាក់ជាមិនខាន។”

> “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.

> “Firman Tuhan telah memberikan amaran tentang bahaya yang bakal tiba; biarlah hal ini diabaikan, maka dunia Protestan akan mengetahui apakah sebenarnya tujuan-tujuan Rome, hanya apabila sudah terlambat untuk melepaskan diri daripada jerat itu. Ia sedang bertumbuh secara senyap kepada kuasa. Doktrin-doktrinnya sedang melaksanakan pengaruhnya di dewan-dewan perundangan, di dalam gereja-gereja, dan di dalam hati manusia. Ia sedang menimbunkan bangunan-bangunannya yang tinggi dan besar, di dalam relung-relung rahsia yang di dalamnya penganiayaan-penganiayaannya yang dahulu akan diulangi. Secara diam-diam dan tanpa disedari ia sedang menguatkan bala tenteranya untuk memajukan tujuannya sendiri apabila tiba masanya baginya untuk memukul. Yang diinginkannya hanyalah kedudukan yang menguntungkan, dan ini sudah pun sedang diberikan kepadanya. Kita akan segera melihat dan akan merasakan apakah tujuan unsur Roman itu. Sesiapa pun yang akan percaya dan menaati firman Tuhan dengan demikian akan menanggung celaan dan penganiayaan.” The Great Controversy, 563–581.

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