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

Buku Daniel - Nombor Seratus Tujuh Puluh Tiga

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

ស្រមោលនៃសម្តេចប៉ាប៖ ការបង្ហាញឥទ្ធិពល និងចេតនានៅពីក្រោយ «សម្តេចប៉ាបរបស់ហ៊ីត្លែរ»

Author

Jeff Pippenger

Published

April 3, 2024

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

Dalam buku berjudul *Hitler’s Pope*, penulis John Cornwell memulai kisah tentang paus masa depan yang memerintah ketika Hitler menguasai Jerman, dengan kakeknya dan Paus Pius IX, yang diusir dari Kota Roma. Ketika Pius IX melarikan diri dari kota Roma, dengan menyamar sebagai seorang biarawati, satu-satunya pria yang dibawanya bersamanya ialah kakek dari paus masa depan itu. Cornwell menyinggung hubungan yang erat antara kedua pria itu, dan selanjutnya menunjukkan bagaimana ayah paus masa depan itu juga terhubung dengan pusat kekuasaan Gereja Katolik. Dengan demikian ia menggambarkan lingkungan sosial, politik, dan keagamaan dari sejarah sejak masa Pius IX hingga Perang Dunia II. Ikhtisar sejarah itu sangatlah informatif.

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

> “Papal দাবির পথে আর-একটি পদক্ষেপ গৃহীত হয়, যখন একাদশ শতাব্দীতে পোপ গ্রেগরি সপ্তম রোমান চার্চের পরিপূর্ণতা ঘোষণা করেন। তিনি যে প্রস্তাবসমূহ উপস্থাপন করেছিলেন, তাদের মধ্যে একটি ছিল এই ঘোষণা যে শাস্ত্রমতে চার্চ কখনও ভ্রান্ত হয়নি, এবং কখনও ভ্রান্তও হবে না। কিন্তু এই দাবির সঙ্গে শাস্ত্রসম্মত প্রমাণ সংযুক্ত করা হয়নি। সেই অহংকারী পন্টিফ সম্রাটদের অপসারণ করার ক্ষমতারও দাবি করেন, এবং ঘোষণা করেন যে তিনি যে কোনো রায় উচ্চারণ করলে তা কারও দ্বারা প্রত্যাহার করা যাবে না; বরং অন্য সকলের সিদ্ধান্ত প্রত্যাহার করা তাঁর বিশেষ অধিকার।”

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

> “Contoh yang sangat mencolok tentang watak zalim pembela kemaksuman ini terlihat dalam perlakuannya terhadap maharaja Jerman, Henry IV. Karena berani mengabaikan kuasa paus, raja ini dinyatakan terkena ekskomunikasi dan diturunkan dari takhtanya. Dengan rasa gentar akibat ditinggalkan dan diancam oleh para pembesarnya sendiri, yang didorong untuk memberontak terhadapnya oleh mandat kepausan, Henry merasakan perlunya berdamai dengan Roma. Bersama isterinya dan seorang hamba yang setia, ia menyeberangi Alpen pada pertengahan musim dingin, supaya ia dapat merendahkan dirinya di hadapan paus. Setibanya di istana tempat Gregory mengundurkan diri, ia dibawa, tanpa para pengawalnya, ke pelataran luar, dan di sana, dalam dinginnya musim dingin yang keras, dengan kepala tidak bertudung dan kaki telanjang, serta berpakaian menyedihkan, ia menantikan izin paus untuk datang ke hadapannya. Tidak sampai ia berpuasa dan mengaku dosa selama tiga hari, barulah paus itu berkenan mengaruniakan pengampunan kepadanya. Bahkan pada waktu itu pun, hal itu hanya dengan syarat bahwa maharaja harus menantikan pengesahan paus sebelum kembali mengenakan lambang-lambang kerajaan atau menjalankan kuasa sebagai raja. Dan Gregory, yang bermegah dalam kemenangannya, membanggakan bahwa adalah kewajibannya untuk meruntuhkan kesombongan raja-raja.” The Great Controversy, 57.

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

Gregory VII ialah seorang “penyokong kemaksuman,” tetapi dakwaan yang menggelikan itu tidak dijadikan doktrin rasmi (dogma) sehingga zaman Pius IX, yang menjadikan dakwaan yang bodoh itu suatu doktrin yang ditetapkan pada Konsili Vatikan Pertama. Doktrin itu diluluskan pada 18 Julai 1870, tepat seratus lima puluh tahun sebelum kekecewaan pertama seratus empat puluh empat ribu.

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

Sa a ki enstriktif konsènan listwar la, se ke lè Pius IX te òganize premye Konsèy Vatikan an, epi li te mete an aplikasyon doktrin li sou enfayibilite a, motivasyon li te soti nan rayisman li te genyen pou sa yo te rele “modernis” la. Sa pa t chita sou lide ke yon pap pa t kapab fè okenn erè lè l ap defini doktrin biblik yo; se te yon defans opozisyon pap la kont enfliyans Revolisyon fransè a te pwodui a. Sa te dirije kont sa ki t ap finalman vin konnen kòm Kominis.

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

Tlalokgolo ya Fora e bakile phetogo e kgolo mo thulaganyong ya puso ya ditšhaba tsa Yuropa, ka letlhoo le le kgethegileng kgatlhanong le bogosi jo e leng bopapa. E ne e le borabele jwa Ma-Rephaboliki a Motaliana jo ka nakwana bo neng jwa leleka Pius IX le monna wa gagwe wa seatla sa moja mo Roma. “Modernism,” e e neng e emetswe ke difilosofi tse di farologaneng tse di neng tsa tlhagisiwa ke Tlalokgolo ya Fora, e ne e le mmaba yo mogolo wa ga Pius IX, mme thuto ya gagwe ya go se fose e ne e diretswe go tshegetsa tsotlhe tsotlhe tsotlhe tse mopapa a neng a di bolela kgatlhanong le dikakanyo tsa bjao tsa ba-Modernist tse di neng tsa tlhagisiwa ke Tlalokgolo ya Fora.

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

Daniele kgaolo ya lesome le lengwe, temana ya masome a mane, e supa gore ka ngwaga wa 1798, kgosi ya borwa (France e e sa dumeleng mo Modimong), e ne ya naya kgosi ya bokone (bopapa) ntho e e mo gobatsang ka go bolaya.

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

ថ្នាក់បរិសុទ្ធនៃភាពមិនអាចខុសបានរបស់ Pius IX មានទំនាក់ទំនងនឹងសង្គ្រាមដែលតំណាងដោយខទីសែសិបនៃដានីយ៉ែល ជំពូក ១១ ហើយចាប់ពីផ្នែកចុងក្រោយនៃឆ្នាំ ១៨៦៩ ដល់ឆ្នាំបន្ទាប់ Pius IX បានហៅប្រជុំក្រុមប្រឹក្សាវ៉ាទីកង់លើកទីមួយ ដែលគេស្គាល់ថា Vatican 1 ក្នុងគោលបំណងបញ្ជាក់ថា សម្តេចប៉ាបគឺជាប្រមុខនៃសាសនាកាតូលិក ហើយសាសនាកាតូលិកគឺជាប្រមុខនៃក្រុមជំនុំទាំងអស់ ដូចដែលបានប្រកាសដោយក្រឹត្យរបស់ Justinian ក្នុងឆ្នាំ ៥៣៣។

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

Konsili Vatikan Kedua, yang juga dikenal sebagai Vatican II, diadakan dari tahun 1962 hingga 1965. Konsili ini merupakan suatu peristiwa penting dalam sejarah Gereja Katolik, dan salah satu konsili ekumenis yang paling signifikan pada zaman modern. Konsili ini diselenggarakan di bawah kepemimpinan Paus Yohanes XXIII dan berlanjut selama masa kepausan Paus Paulus VI setelah wafatnya Yohanes XXIII pada tahun 1963. Penting untuk mengenali perbedaan yang jelas antara kedua konsili ini.

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

Konsílio ea ntlha e ne e tshwanetse go tlhoma se se bidiwang “bogolopele,” jwa mopapa, se se rayang gore mopapa ke mmusi yo mogolo, moruti le modisa wa Kereke, yo o ikarabelang go boloka le go ranola dithuto tsa tumelo. Bolaodi jwa gagwe bo ne bo akaretsa go tlhalosa dithuto tse di tlamang tsa tumelo, go ntsha ditaelo tsa thuto, le go dira dipolelo tse di nang le bolaodi mo dikgang tsa tumelo le boitsholo, tse di itsiweng e le go se ka ga mopapa a fosa. Gape bo akaretsa bolaodi jwa gagwe jwa puso mo Kerekeng ya lefatshe lotlhe, go akaretsa maatla a go tlhoma babishopo, go laola disakramente, le go busa tsamaiso ya Kereke.

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

Konsili ya pili ilikuwa na lengo la kulielekeza Kanisa kuwa taasisi ya kiekumeni. Mabaraza hayo yalikuwa mapendekezo yanayokinzana moja kwa moja. Baraza la kwanza la kihafidhina lilipingwa na baraza la pili la kiliberali. Makundi hayo mawili yalitofautiana kama usiku na mchana, na unabii unaohusishwa na siri tatu za Fatima unatambulisha vita vya ndani vinavyowakilishwa ipasavyo na mabaraza hayo mawili.

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

Ubunabii bukhomba iklasi yalabo labagcina ubukhosi obukhulu obumelwe nguPius IX njengobumelwa yilokho okubizwa ngokuthi “upapa omhlophe,” “upapa omuhle,” noma “umbhishobhi omuhle”; kuthi enye iklasi, ehlotshaniswa noVatican II, imelwe “upapa omnyama,” noma “upapa omubi,” noma “umbhishobhi omubi.” Impikiswano yale miqondo emibili yezepolitiki imelwe lapho uvakashela ithempeli lesimangaliso saseFatima, eFatima, ePortugal. Lapho ungena, indlela yokuhamba ibekwe phakathi kwesithombe sika upapa omnyama ngakolunye uhlangothi, no upapa omhlophe ngakolunye.

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

Oleh itu, hal ini menjadi sebahagian daripada warisan lelaki yang pada akhirnya akan menjadi apa yang dikenal pasti oleh buku itu sebagai paus Hitler, bahawa akar keturunannya terjalin dalam pergumulan antara modenisme (raja selatan) dan keutamaan kepausan (raja utara).

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

Go tshwanetse go tlhaloganngwa gore mokwadi wa buka e re e sekasekang e ne e le Mokatoliki yo o neng a eme sentle mo Kerekeng, mme maikaelelo a gagwe a a boletšwego a go kwala buka eo e ne e le go sedifatsa tatofatso ya gore mopapa yo o neng a busa mo nakong ya Ntwa ya Lefatshe ya Bobedi o ne a tshegetsa Hitler, Banasi, kgotsa a ne a na le molato mongwe mo polaong e kgolo ya Bajuta le ba bangwe. Fa Cornwell a bua ka rakgolo wa ga Pius XII, yo e neng e le seatla sa moja sa monna yo o neng a rulaganya Khansele ya Vatican I, histori ya ntwa magareng ga dikgosi tsa borwa le tsa bokone e bonala e diragadiwa mo histori eo ka boyona. Fa phetogo ya “Republicanism” e goroga kwa Italy, ka lobaka lwa ngwaga o ka nna mongwe, Maitaliane a ne a leleka Pius IX mo motseng wa Roma, mme go tloga foo, le morago ga gore a boe, tsotlhe tse bopapa bo kileng jwa nna le tsona e ne e le diheketara di le lekgolo le lesome, tse di itsegeng jaaka Vatican City.

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

Tsela e le nosi yeo ka yona a ilego a kgona le go boela Vatican ke ka thušo ya madira a Fora, le ka kadimo go tšwa go ba Rothschild, babanka ba Bajuda ba tummeng gampe. Gore go kwešišwe ka bohlale tirišano ya bopapa polaong ya batho ba bantši ya Holocaust nakong ya Ntwa ya II ya Lefase, go nyakega kwešišo ya motheo ya boemo bja Yuropa mabapi le Bajuda ga e sa le go tloga go kokotelweng ga Kriste. Puku e šišinya gore go lwantšha Bajuda le kgethollo ya merafe ke maitshwaro a mabedi a go fapana, e bolela gore lehloyo la Hitler go Bajuda e be e le la semorafe, gobane Hitler o be a lebelela Bajuda e le sehlopha sa fase sa batho, mola go lwantšha Bajuda e be e le go hloya Bajuda ka baka la gore ba bolaile Modimo. Ge e ba ke selo se tee le se tee, goba ge e le gore ka nnete go na le phapano magareng ga tše pedi, nnete ya tlaišego ya Bajuda e swanetše go kwešišwa.

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

Contohnya, di Amerika pada masa kini, jika istilah “ghetto” digunakan, kebanyakan orang menganggapnya sebagai sebutan bagi kawasan bandar yang miskin dan serba daif. Namun, istilah “ghetto” pada asalnya merujuk kepada suatu bahagian dalam sesebuah kota, khususnya di Venice, Itali, tempat orang Yahudi dipaksa tinggal pada Zaman Pertengahan. Ghetto yang pertama telah ditubuhkan di Venice pada tahun 1516, apabila Republik Venice mengurung orang Yahudi ke dalam suatu kawasan kota yang telah ditetapkan, yang dikenali sebagai “geto nuovo” (peleburan baharu), yang kemudiannya dikenali sebagai ghetto.

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

Төвд зууны турш Европт иудейчүүдийн хаана амьдарч болох, мөн ямар мэргэжил эрхэлж болох талаар хязгаарлалт тавигдаж байв. Эдгээр хязгаарлалт нь антисемитизмын хуучин тодорхойлолт дээр үндэслэж байсан бөгөөд энэ нь иудейчүүд Бурханыг алсан, мөн түүнээс хойших бүх зовлон бэрхшээлээ өөрсдийн үйлдлээр өөрсөддөө авчирсан гэсэн итгэл үнэмшлийг хэлдэг байв.

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

Pada Zaman Pertengahan, telah menjadi suatu tradisi yang mapan bahwa orang-orang Kristen tidak boleh meminjamkan uang atau menerima bunga atas suatu pinjaman. Orang-orang Yahudi dikecualikan daripada larangan itu, dan peminjaman wang menjadi salah satu pekerjaan yang dibenarkan untuk mereka jalankan. Para jurubank Yahudi, seperti keluarga Rothschild, menjadi penukar wang sebagai akibat sekatan undang-undang terhadap pekerjaan-pekerjaan yang dibenarkan untuk mereka lakukan. Ketika Pius IX memerlukan dana untuk kembali ke Vatican, kekecewaan kerana tidak lagi memerintah kota Rom diperbesar oleh keperluannya untuk meminta wang daripada orang-orang Yahudi.

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

Sebelum dia dihalau keluar dari Rom, Pius IX kelihatan berada dalam salah satu daripada dua golongan berkenaan dengan orang Yahudi dan hubungan gereja dengan orang Yahudi. Kedua-dua golongan itu terdiri daripada mereka yang percaya bahawa orang Yahudi, tidak kira apa pun yang menimpa mereka, semata-mata menerima apa yang layak bagi mereka, dan golongan yang satu lagi cenderung menunjukkan sedikit belas kasihan terhadap orang Yahudi. Apabila Pius IX kembali ke Vatican, setelah dihalau keluar, belas kasihan yang kadang-kadang telah ditunjukkannya sebelum pembuangannya tidak pernah lagi ditunjukkan. Sebelum pembuangannya dia telah menutup ghetto di kota Rom, dan setelah kepulangannya dia menubuhkan semula ghetto itu, lalu mula mengenakan cukai ke atas orang Yahudi untuk memulihkan kerugian kewangannya.

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

Tangan kanan Paus Pius IX ialah Marcantonio Pacelli, datuk kepada paus Hitler. Beliau ialah seorang peguam yang tergolong dalam golongan khas peguam yang menyokong kepausan. Anak lelakinya menjadi sebahagian daripada golongan peguam elit yang sama itu, demikian juga cucunya, yang akhirnya akan menjadi paus Hitler. Setelah buku itu menelusuri sejarah datuk Eugenio Pacelli, bapanya, serta masa muda dan pendidikannya, buku itu membicarakan kedudukan yang diambil Pacelli ketika dia mula bekerja bagi kepausan. Sebagai seorang peguam, yang berasal daripada keturunan peguam-peguam kepausan elit, dia dipilih untuk mengetuai sebuah jabatan yang mengkhusus dalam kontrak, yang disebut konkordat. Pada tahun 1901 Pacelli dibawa masuk ke pejabat Sekretariat Negara Kepausan.

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

Pacelli telah menjadi utusan kepada bangsa-bangsa. Secara nubuatan, Pacelli telah menjadi titik hubungan hukum yang menyempurnakan percabulan raja-raja di bumi dengan kepausan. Pada tahun 1903, Pius X dimahkotai sebagai paus. Segera ia mulai menyerang “racun intelektual” yang menghasilkan “relativisme dan skeptisisme.” Orang yang memimpin upaya Pius X untuk memberantas “modernisme” adalah Umberto Benigni, yang bekerja di kantor yang sama dengan Pacelli. Benigni pernah menyatakan tentang sekelompok sejarawan kelas dunia, bahwa mereka adalah orang-orang yang baginya, “sejarah tidak lain hanyalah suatu usaha putus asa yang terus-menerus untuk memuntahkan. Bagi jenis manusia seperti ini hanya ada satu obat: inkuisisi!” Bagi Benigni, seorang sejarawan yang menyatakan simpati apa pun terhadap gagasan-gagasan yang berasal dari Revolusi Prancis harus dihukum mati.

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

Secara rasmi, Benigni mengetuai kementerian propaganda bagi kepausan, tetapi secara tidak rasmi dia juga mengendalikan suatu rangkaian pengintipan sulit, yang dirancang untuk mengenal pasti mana-mana orang Katolik yang mempunyai sebarang simpati terhadap “modernisme,” yang berasal daripada raja selatan. Akhirnya pada tahun 1910, usahanya menghasilkan suatu arahan yang mewajibkan para pekerja kepausan bersumpah suatu sumpah, yang disebut Sumpah Anti-Modernis. Sumpah itu masih berkuat kuasa. Untuk diambil bekerja oleh Vatican, anda mesti bersumpah untuk membenci idea-idea modernis, yang pada hari ini kita sebut sebagai idea-idea komunis.

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

Di dalam ringkasan buku Cronwell, pada helaian pendahuluan dinyatakan, “Dalam dekad pertama abad ini, sebagai seorang peguam muda Vatican yang cemerlang, Pacelli telah membantu membentuk suatu ideologi kuasa kepausan yang belum pernah terjadi sebelumnya; sepanjang tahun 1920-an dia menggunakan kelicikan dan ugutan untuk memaksakan kuasa di Jerman. Pada tahun 1933, Hitler menjadi rakan perundingannya yang paling sempurna dan suatu konkordat telah diwujudkan yang memberikan kelebihan agama dan pendidikan kepada Gereja Katolik sebagai pertukaran bagi pengunduran penganut Katolik daripada tindakan sosial dan politik. Penolakan ‘sukarela’ terhadap Katolikisme politik yang dipaksakan dari Rom ini telah memudahkan kebangkitan Nazisme.

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

Pada suatu mesyuarat kabinet pada 14 Julai 1933, Adolph Hitler menyatakan pendapatnya bahawa pada bulan itu juga, konkordat yang diusahakan oleh Pacelli dengan pihak Nazi telah mewujudkan bagi Jerman “suatu ruang kepercayaan … dalam perjuangan yang sedang berkembang menentang Yahudi antarabangsa.”

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

Buku Cornwell itu tidak diterima dengan baik oleh umat Katolik yang menolak menerima bukti bahawa Pacelli ialah sebab utama Hitler dapat bangkit berkuasa, kerana Jerman merupakan negara majoriti Katolik. Pacelli telah membuat suatu perjanjian yang menghalang rumah penerbitan Katolik, agensi berita Katolik, dan sekolah Katolik daripada mengatakan apa-apa tentang haluan Hitler mulai tahun 1933 dan seterusnya. Buku itu menelusuri kecenderungan anti-Semitik Pacelli yang nyata, yang kemudian menjadi paus semasa Perang Dunia II. Sekurang-kurangnya tiga perkara dapat dipastikan berdasarkan sumber-sumber sejarah yang sangat dapat dipercayai daripada buku itu.

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

Ya mbala ya liboso ezali etumba ya mokonzi ya nordi mpe mokonzi ya sudi, ndenge emonisami na Danyele mokapo ya zomi na moko. Na etumba yango, banguna bazali Katolisime kotelemela ateisme, papa kotelemela Kominisime. Likambo mosusu ezali ete papa asalelaki Nazisme lokola mampinga na ye ya komonani te mpo na kobundisa ateisme na boumeli ya Etumba ya Mibale ya Mokili mobimba, kaka ndenge papa asalelaki Protestantisime oyo ebebisamaki na 1989 lokola mampinga na yango ya komonani te mpo na kobundisa ateisme ya URSS. Buku yango mpe emonisi ebongiseli ya esakweli ya kati mpe ya libándá oyo emonisami na bansango ya satana oyo ebimaki na likamwisi ya Fatima.

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

Peperangan sempadan di Raphia, yang dilambangkan dalam ayat sebelas dan dua belas Daniel sebelas, melambangkan peperangan sempadan yang kini sedang berlangsung di Ukraine. Peperangan purba itu ialah peperangan panas; yang kedua ialah perang proksi yang kedua, dengan angkatan-angkatan proksi yang terlibat dalam pertembungan maut. Raphia mengenal pasti peperangan sempadan itu sebagai peperangan antara raja utara dan raja selatan, namun nubuat mengajarkan bahawa sehingga undang-undang Hari Ahad yang akan segera datang, perempuan sundal Tirus dilupakan, Izebel berada di Samaria, dan Herodias tidak menghadiri pesta hari jadi Herodes. Ketiga-tiga saksi tentang peranan raja utara dalam sejarah semasa ini ialah bahawa dia berada di belakang tabir menggerakkan segala tali. Peperangan-peperangan panas, perang-perang proksi, dan perang-perang dingin yang berlaku semasa dia dilupakan dilaksanakan oleh angkatan-angkatan proksinya.

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

Russia li khosi ya boroa, ’me jwale e kenelletse ntweng ya moeding e tsheheditsweng ka ditjhelete ke ba-globalist ba lefatshe la Bophirimela, haholoholo ba-Democrat ba progressive le ba-Republican ba RINO (Republican In Name Only) United States. Ha United States e emelwa jwaloka lebotho la boemedi la khosi ya leboya temaneng ya mashome a mane ya Daniele 11, ditshobotsi tsa yona tse pedi tsa boprofeta ke matla a sesole le matla a ditjhelete. United States e phetha mosebetsi o tshwanang Ukraine oo e ileng ya o etsa ka 1989, e thusa Mopapa kgahlanong le Russia, mme lebotho la boemedi le leng lefatsheng, le sireletsang Ukraine, le tletse batšehetsi ba Bonazi hoo esita le mecha ya ditaba e tlwaelehileng e ke keng ya e hana. Roma jwale e sebedisa mabotho a tshwanang a boemedi ao e ileng ya a sebedisa ntweng e tjhesang e neng e le Ntoa ya II ya Lefatshe, le ka 1989, ho lwantsha Russia. Bala buka: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

மறுநாள் கட்டுரையில் இந்த ஆய்வை நாம் தொடர்வோம்.

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

> “Dengan cara yang sama, ketika Allah hendak menyingkapkan kepada Yohanes yang dikasihi sejarah gereja untuk zaman-zaman yang akan datang, Ia memberinya jaminan tentang perhatian dan pemeliharaan Juruselamat atas umat-Nya dengan menyatakan kepadanya ‘Seorang yang serupa dengan Anak Manusia,’ yang berjalan di antara kaki-kaki dian, yang melambangkan ketujuh jemaat. Sementara kepada Yohanes diperlihatkan pergumulan-pergumulan besar terakhir gereja melawan kuasa-kuasa duniawi, ia juga diizinkan untuk memandang kemenangan dan kelepasan terakhir orang-orang setia. Ia melihat gereja dibawa ke dalam pertentangan yang mematikan dengan binatang itu dan patungnya, dan penyembahan kepada binatang itu dipaksakan dengan ancaman hukuman mati. Tetapi ketika memandang melampaui asap dan hiruk-pikuk pertempuran itu, ia melihat suatu kumpulan di atas Gunung Sion bersama Anak Domba, yang sebagai ganti tanda binatang itu, memiliki ‘nama Bapa-Nya tertulis pada dahi mereka.’ Dan lagi ia melihat ‘mereka yang telah memperoleh kemenangan atas binatang itu, dan atas patungnya, dan atas tandanya, dan atas bilangan namanya, berdiri di tepi lautan kaca, sambil memegang kecapi Allah’ dan menyanyikan nyanyian Musa dan Anak Domba.”

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

> “Pelajaran-pelajaran ini adalah demi manfaat kita. Kita perlu meneguhkan iman kita kepada Allah, karena tepat di hadapan kita ada suatu masa yang akan menguji jiwa manusia. Kristus, di atas Bukit Zaitun, mengulangi penghakiman-penghakiman yang dahsyat yang akan mendahului kedatangan-Nya yang kedua: ‘Kamu akan mendengar deru perang atau kabar-kabar tentang perang.’ ‘Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan: dan akan ada kelaparan, penyakit sampar, dan gempa bumi di berbagai tempat. Semua itu adalah permulaan penderitaan menjelang zaman baru.’ Meskipun nubuatan-nubuatan ini menerima suatu penggenapan sebagian pada waktu kebinasaan Yerusalem, nubuatan-nubuatan itu mempunyai penerapan yang lebih langsung kepada hari-hari terakhir.”

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

> “Yumi stanap long arere bilong ol bikpela na man i mas tingim gut tru ol samting i laik kamap. Profesi i wok long kamap kwiktaim. Bikpela i stap klostu long dua. Klostu nau wanpela taim bilong bikpela intres, we bai pulapim tingting bilong olgeta manmeri i stap laip, bai op i stap long ai bilong yumi. Ol tok pait bilong bipo bai kirap gen; na ol nupela tok pait bai kamap. Ol samting bai kamap long graun bilong yumi yet, i no gat man i bin driman long ol. Satan i wok long mekim wok bilong em long rot bilong ol manmeri. Ol lain i traim long senisim Konstitusen na kisim wanpela lo bilong strongim pasin bilong holim Sande, ol i no save gut long wanem kaikai bai kamap long dispela. Wanpela hevi taim i stap klostu stret long yumi.

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

> “Namun hamba-hamba Allah tidak boleh bersandar kepada diri mereka sendiri dalam keadaan darurat yang besar ini. Dalam penglihatan-penglihatan yang diberikan kepada Yesaya, kepada Yehezkiel, dan kepada Yohanes, kita melihat betapa eratnya surga berhubungan dengan peristiwa-peristiwa yang terjadi di bumi dan betapa besarnya pemeliharaan Allah bagi mereka yang setia kepada-Nya. Dunia ini bukannya tanpa seorang Penguasa. Rangkaian peristiwa yang akan datang berada di dalam tangan Tuhan. Keagungan surga memegang takdir bangsa-bangsa, demikian pula perkara-perkara gereja-Nya, di bawah pengawasan-Nya sendiri.” Testimonies, jilid 5, 752, 753.

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