Article

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

Bhuku raDanieri - Nhamba zana nemakumi manomwe nenhatu

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

Mithunzi ya Upapa: Kufunua Ushawishi na Makusudi Yanayojificha Nyuma ya “Papa wa Hitler”

Author

Jeff Pippenger

Published

April 3, 2024

Formats

PDF
Word
Song MP3

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.

Mubhuku rine musoro unoti, *Hitler’s Pope*, munyori John Cornwell anotanga nyaya yapapa aizova papa akatonga panguva yakanga Hitler achitonga Germany, nababamukuru vake pamwe naPapa Pius IX, avo vakadzingwa muGuta reRoma. Pius IX paakatiza muguta reRoma, akazvishandura semunun’una wechikadzi, murume oga waakaenda naye aiva babamukuru vapapa vaizova papa. Cornwell anobata ukama hwepedyo hwevarume vaviri ava, uye kubva ipapo anoratidza kuti baba vapapa vaizova papa vaivewo vakabatanidzwa nenzvimbo yesimba yeChechi yeKatorike. Nokudaro anotsanangura mamiriro enhoroondo ezvemagariro, ezvematongerwo enyika, uye ezvechitendero kubva panguva yaPius IX, kusvikira kuHondo Yenyika II. Muchidimbu ichocho chenhoroondo chinodzidzisa zvikuru.

> “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.

> “တပည့်တော်ဘုရားအာဏာကို မိမိအပိုင်ယူဆောင်ခြင်း၏ နောက်ထပ်အဆင့်တစ်ခုကို ဆယ့်တစ်ရာစု၌ ယူခဲ့ကြသည်။ ထိုအခါ ပုပ်ရဟန်းမင်းကြီး Gregory VII က ရောမအသင်းတော်၏ ပြည့်စုံမှုကို ကြေညာခဲ့သည်။ သူတင်ပြခဲ့သော အဆိုပြုချက်များအနက် တစ်ခုမှာ သမ္မာကျမ်းစာနှင့်အညီ အသင်းတော်သည် မည်သည့်အခါမျှ မှားယွင်းခဲ့ခြင်းမရှိသကဲ့သို့ နောင်တွင်လည်း မည်သည့်အခါမျှ မှားယွင်းမည်မဟုတ်ဟု ကြေညာသော အဆိုဖြစ်သည်။ သို့ရာတွင် ထိုကြေညာချက်နှင့်အတူ သမ္မာကျမ်းစာမှ သက်သေပြချက်များကို မတွဲဖက်တင်ပြခဲ့ပေ။ မောက်မာသော ထိုပုပ်ရဟန်းမင်းကြီးသည် ဘုရင်မင်းများကို ရာထူးချနိုင်သော အာဏာလည်း မိမိ၌ရှိကြောင်း တောင်းဆိုခဲ့ပြီး၊ မိမိချမှတ်သော မည်သည့်စီရင်ချက်ကိုမျှ မည်သူကမျှ ပယ်ဖျက်၍ မရနိုင်ကြောင်း၊ သို့သော် အခြားသူအားလုံး၏ ဆုံးဖြတ်ချက်များကို ပယ်ဖျက်ပြောင်းလဲခြင်းမှာ မိမိ၏ အထူးအခွင့်အရေးဖြစ်ကြောင်းလည်း ကြေညာခဲ့သည်။”

> “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.

> “Ukufananidzira kunoshamisa kwehunhu hweudzvanyiriri hwemutsigiri uyu wekuti haakanganisi kwakaratidzwa pamabatiro aakaita mambo weGermany, Henry IV. Nokuda kwekushinga kufuratira simba rapapa, mambo uyu akanzi abviswa mukudyidzana kwechechi uye abviswa pachigaro. Achityisidzirwa nekusiiwa uye nekutyisidzirwa nemachinda ake pachake, ayo akakurudzirwa kupandukira iye nechisungo chapapa, Henry akaona kukosha kwokuzviyananisa neRoma. Ari pamwe chete nomudzimai wake nomuranda akatendeka, akayambuka maAlps pakati pechando, kuti azvininipise pamberi papapa. Paakasvika panhare pakanga patizira Gregory, akatungamirirwa, asina varindi vake, kupinda muruvazhe rwokunze, uye ipapo, muchando chinotyisa chechando, musoro wake usina kufukidzwa netsoka dzisina shangu, uye akapfeka zvokupfeka zvinosiririsa, akamirira mvumo yapapa yokupinda pamberi pake. Kusvikira aramba ari mazuva matatu achitsanya nokureurura, ndipo pakazongobvuma mutungamiri mukuru wechechi kumupa ruregerero. Kunyange ipapo zvakanga zviri pamamiriro okuti mambo amirire mvumo yapapa asati adzorazve zviratidzo kana kushandisa simba roumambo. Uye Gregory, achizvikudza nokukunda kwake, akazvirumbidza kuti raiva basa rake kudzikisa kuzvikudza kwamadzimambo.” 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 akanga ari “murevereri wekusakanganisa,” asi chirevo icho chinosekesa hachina kuitwa dzidziso yepamutemo (dogma) kusvikira kuna Pius IX, uyo akaita kuti chirevo icho choupenzi chisimbiswe sedzidziso yakatangwa paKanzuru yeVatican yokutanga. Dzidziso yacho yakagamuchirwa musi wa18 Chikunguru 1870, makore zana nemakumi mashanu, pazuva chairo, kusati kwasvika kuodzwa mwoyo kwekutanga kwevane zana nemakumi mana nezvina zvuru.

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.

Kinachofundisha kuhusu historia ni kwamba Pius IX alipoupanga Mtaguso wa kwanza wa Vatikano, na kutekeleza fundisho lake la kutokukosea, msukumo wake uliletwa na chuki yake dhidi ya kile kilichoitwa “usasa.” Haukuwa umejikita katika wazo kwamba papa hawezi kufanya makosa yoyote anapofafanua mafundisho ya kibiblia; ulikuwa ni utetezi wa upinzani wa upapa dhidi ya ushawishi uliokuwa umeletwa na Mapinduzi ya Ufaransa. Ulielekezwa dhidi ya kile ambacho hatimaye kingejulikana kama Ukomunisti.

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.

Uvukelo lwaseFransi lwazisa ugungqisho kwisakhiwo solawulo lweentlanga zaseYurophu, lunentiyo ekhethekileyo ngakubukumkani obunguBupopu. Yayiluvukelo lwamaRiphabhlikhi aseItali olwathi lwamgxotha okwethutyana uPius IX, kunye nendoda yakhe yasekunene, eRoma. “Ubunamhlanje,” obabumelwe ziifilosofi ezahlukeneyo ezaveliswa luVukelo lwaseFransi, babulutshaba olukhulu lukaPius IX, yaye imfundiso yakhe yokungaphazami yayilungiselelwe ukuxhasa onke amabango awawenza upopu ngokuchasene neengcamango zobunamhlanje ezaveliswa luVukelo lwaseFransi.

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).

Dhanieri chitsauko 11, ndima 40, inoratidza kuti muna 1798, mambo wokumaodzanyemba (France isingatendi kuti kuna Mwari), akapa vanga rinouraya kuna mambo wokuchamhembe (upapa).

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.

Dzidziso yaPius IX yokusakanganisa yakanga yakabatana nehondo inomiririrwa nendima yechina makumi mana yaDanieri gumi nerimwe, uye kubva muchikamu chekupedzisira cha1869 kusvikira pagore rakatevera Pius IX akaunganidza Kanzuru yokutanga yeVatican, inozivikanwa seVatican I, nechinangwa chokusimbisa kuti papa ndiye musoro wechiKaturike, uye kuti chiKaturike ndiwo musoro wemakereke ose, sezvakanga zvaziviswa nechirevo chaJustinian mugore ra533.

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.

Dare reChipiri reVatican, rinozivikanwawo seVatican II, rakaitwa kubva muna 1962 kusvika muna 1965. Raive chiitiko chakakosha zvikuru munhoroondo yeChechi yeKaturike, uye rimwe remakanzuru eecumenical ane kukosha kukuru munguva dzazvino uno. Kanzuru iyi yakaunganidzwa pasi pehutungamiri hwaPapa Johane XXIII, uye yakaenderera mberi munguva yehupapa hwaPapa Pauro VI mushure mekufa kwaJohane XXIII muna 1963. Zvakakosha kuziva musiyano wakajeka uripo pakati pemakanzuru maviri aya.

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.

Sinodi yokutanga yakanga yakarongerwa kusimbisa zvinonzi “ukutanga hwepamusoro” hwapope, zvichireva kuti pope ndiye mutongi mukuru, mudzidzisi mukuru, nomufudzi weChechi, ane basa rokuchengetedza nokududzira dzidziso dzechitendero. Simba rake raiumbwa nokutsanangura dzidziso dzisina kupikiswa, kuburitsa zvirevo zvedzidziso, nokuita zviziviso zvine simba rokupedzisira pamusoro pezvinhu zvokutenda netsika, izvo zvinozivikanwa sokusatadza kwapope. Izvi zvinosanganisirawo masimba apope okutonga pamusoro pechechi yose, kusanganisira simba rokusarudza mabhishopi, kuronga masakaramende, nokutungamirira utongi hwechechi.

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.

Khonsolo ya chipiri yikeneranga kupatukiska mpingo na kuwusendelera kuŵa chinthu cha ecumenical. Makhonsolo agha ghakaŵa mapokera agho ghali kupambana mwakudunjika. Khonsolo yakwamba ya chisungusungu yikakanizgika na khonsolo ya chipiri ya uliberalo. Magulu ghawiri agha ghakaŵa ghakupambana nga usiku na muhanya, ndipo uchimi uwo ukuŵikika ku visisi vitatu vya Fatima ukulongora nkhondo ya mkati iyo yikuyimiririka makora na makhonsolo ghawiri agha.

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.

Uprofita hunotara boka revanobatisisa ukuru hunomiririrwa na Pius IX sechinomiririrwa nezvinonzi “papa muchena,” “papa akanaka,” kana kuti “bhishopi akanaka”; uye rimwe boka, rine chokuita neVatican II, rinomiririrwa ne“papa mutema,” kana kuti “papa akaipa,” kana kuti “bhishopi akaipa.” Kupokana kwemifungo miviri yezvematongerwo enyika kunomiririrwa paunoshanyira nzvimbo tsvene yechishamiso cheFatima, muFatima, Portugal. Pakupinda, nzira yokufamba yakaiswa pakati pechifananidzo chapapa mutema kune rimwe divi, nepapa muchena kune rimwe divi.

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).

Naizvozvo zvinova chikamu chenhaka yomunhu uyo aizozopedzisira ava izvo zvinotsanangurwa nebhuku semupapa waHitler, kuti midzi yake yakasungwa zvakasimba mukurwisana pakati pechimodhanizimu (mambo wokumaodzanyemba) nehutungamiri hwepamusoro hwapapa (mambo wokuchamhembe).

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.

Zvinosungirwa kunzwisiswa kuti munyori webhuku ratiri kutarisa akanga ari muKaturike ane chimiro chakanaka, uye chinangwa chake chakataurwa pakunyora bhuku iri chaiva chokujekesa pamusoro pekupomerwa kuti papa akatonga munguva yeHondo Yenyika yeChipiri akanga akatsigira Hitler, maNazi, kana kuti akanga ane mhosva ipi neipi mukuparadzwa kwevaJudha navamwe. Cornwell paanotaura pamusoro pasekuru vaPius XII, uyo akanga ari ruoko rwerudyi rwakaronga Dare reVatican I, nhoroondo yekurwisana pakati pamadzimambo okumaodzanyemba nookumaodzanyemba iri kuratidzwa muchiitiko ichocho chenhoroondo. Apo chimurenga che“Republicanism” chakasvika kuItari, kweinenge gore rimwe chete, vaItari vakadzinga Pius IX kubva muguta reRoma, uye kubvira ipapo zvichienda mberi, kunyange mushure mokunge adzoka, zvose zvambova zvepapacy zvakaramba zvava maeka zana negumi chete, anozivikanwa seVatican 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.

Nzira chete yaakakwanisa nayo kunyange kudzokera kuVatican yaiva nerubatsiro rwemauto eFrance, pamwe nechikwereti chakabva kuvaRothschild, mabhanga echiJudha ane mukurumbira wakashata. Kuti munhu anyatsonzwisisa noungwaru kubatana kwakaitwa napapa muHolocaust munguva yeHondo Yenyika II, zvinoda kunzwisisa kwekutanga mamiriro emafungiro eEurope pamusoro pevaJudha kubvira pakurovererwa kwaKristu pamuchinjikwa. Bhuku racho rinoratidza kuti antisemitism nerusaruraganda zvinhu zviviri zvakasiyana zvemafungiro, richiti ruvengo rwaHitler kuvaJudha rwaiva rwerusaruraganda, nokuti Hitler aiona vaJudha sechikamu chakaderera chevanhu, asi antisemitism yaiva ruvengo rwevaJudha nokuda kwokuti vakauraya Mwari. Kunyange hazvo zvinhu izvi zvingava chinhu chimwe chete, kana kuti paine mutsauko chaiwo pakati pazvo, chokwadi chenhando yokutambudzika kwevaJudha chakafanira kunzwisiswa.

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.

Nga xikombiso, eAmerika namuntlha loko ku tirhisiwa rito leri nge “ghetto,” vo tala va ehleketa leswaku i nhlamuselo ya xiphemu xa doroba lexi nga xisiwana ni lexi onhakeke. Kambe rito leri nge “ghetto,” eku sunguleni a ri vula xiphemu xa muti, ngopfu-ngopfu eVenice, eItaly, laha Vayuda a va sindzisiwa ku tshama kona hi nkarhi wa Middle Ages. Ghetto ro sungula ri simekiwe eVenice hi 1516, loko Riphabliki ya Venice yi pfalela Vayuda endhawini leyi vekiweke ya muti leyi a yi tiviwa tanihi “geto nuovo” (new foundry), leyi eku heteleleni yi nga vuriwa 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.

MuEurope mukati meNguva dzePakati, vaJudha vairambidzwa panyaya yokuti vaigona kugara kupi, uyewo pamabasa avaitenderwa kuita. Zvirambidzo izvi zvakanga zvakavakirwa patsananguro yekare yeantisemitism, yaireva chitendero chokuti vaJudha vakanga vauraya Mwari, uye kuti matambudziko avo ose akazotevera akanga azviunzira ivo pachavo kubudikidza nezviito zvavo.

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.

MuNguva dzeMiddle Ages, waive mutsika yakasimbiswa kuti vaKristu vaisabvumidzwa kukweretesa mari kana kugamuchira mhindu pachikwereti. VaJudha vakanga vasingasungwi nechirambidzo ichocho, uye kukweretesa mari kwakava rimwe remabasa avakatenderwa kuita. Vabhengi vechiJudha, vakadai semhuri yaRothschild, vakava vachinjanisi vemari nokuda kwezvirambidzo zvemutemo pamusoro pemabasa avakatenderwa kuita. Pius IX paakada mari yokudzokera kuVatican, kushushikana kwake nokusazotongazve guta reRoma kwakawedzerwa nokuda kwokumanikidzwa kwake kutendeukira kuvaJudha kuti awane mari.

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.

Asati adzingwa kubva muRoma, Pius IX aionekwa sokunge ari mune rimwe remapoka maviri pamusoro pavaJudha noukama hweChechi navaJudha. Mapoka acho aiva evaya vaitenda kuti vaJudha, zvisinei nokuti chii chinoitika kwavari, vari kungogamuchira zvavakafanirwa, uye rimwe boka raiva nerutsitsi ruduku kuna vaJudha. Pius IX paakadzokera kuVatican, mushure mokunge adzingwa, tsitsi dzaakanga dzimwe nguva aratidza asati aenda muutapwa hadzina kuzomboratidzwazve. Asati aenda muutapwa akanga avhara ghetto muguta reRoma, uye mushure mokudzoka kwake akaimisazve ghetto, akatanga zvakare mutero pamusoro pavaJudha kuti aunganidzezve kurasikirwa kwake kwemari.

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.

Munhu wakarudyi waPope Pius IX aiva Marcantonio Pacelli, sekuru vaPope waHitler. Aiva gweta raiva rerimwe boka rakasarudzika remagweta aitsigira hupapa. Mwanakomana wake akazova chikamu cheboka rimwe chetero remagweta aya epamusoro, saizvozvowo nemuzukuru wake, uyo pakupedzisira akazova Pope waHitler. Mushure mokunge bhuku raratidza nhoroondo yasekuru vaEugenio Pacelli, yababa vake, pamwe chete nehudiki hwake nedzidzo yake, rinobata chinzvimbo chakatorwa naPacelli paakatanga basa rake rehupapa. Sezvo aiva gweta, achibva mumutsara wemagweta epamusoro ehupapa, akasarudzwa kuti atungamirire dhipatimendi raishanda zvikuru nezvibvumirano, zvinonzi makonkodati. Muna 1901 Pacelli akaunzwa muhofisi yePapal Secretariat of State.

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

Pacelli akava nhume kumarudzi. Muprofita, Pacelli akava nzvimbo yepamutemo yokubatana yakapedzisa upombwe hwamadzimambo enyika nepapa. Muna 1903, Pius X akagadzwa korona sapapa. Pakarepo akatanga kurwisa “uturu hwepfungwa” hwaibereka “relativism uye kusava nechokwadi.” Murume aitungamirira kuedza kwaPius X kupedza “modernism” aiva Umberto Benigni, uyo aishanda muhofisi imwe chete naPacelli. Benigni akambotaura pamusoro peboka revanyori venhoroondo vane mukurumbira wenyika yose, kuti vaiva varume avo kwavari, “nhoroondo hachisi chinhu kunze kwokungova kuedza kunoramba kuripo, kunorwadza, kwokurutsa. Kune rudzi urwu rwomunhu kune mushonga mumwe chete: dare reInquisition!” Kuna Benigni, munyori wenhoroondo aipfekedza tsitsi chero dzipi zvadzo pfungwa dzakabva muFrench Revolution aifanira kuurayiwa.

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.

Pamutemo, Benigni ndiye aitungamirira ushumiri hwekuparadzira mashoko wepapa, asi zvisiri pamutemo aitungamirirawo dandemutande repachivande revatsori, rakagadzirirwa kuzivisa maKaturike ose aiva nekunzwira tsitsi kupi nokupi ku“modernism,” kwakanga kwabva kuna mambo wokumaodzanyemba. Pakupedzisira, muna 1910, basa rake rakabudisa chirevo chakamanikidza vashandi vepapa kupika mhiko, yainzi Mhiko Yokurwisa Modernism. Ichiri kushanda nanhasi. Kuti munhu ashande paVatican anofanira kupika kuti anovenga pfungwa dzevamodernist, idzo nhasi dzatingati pfungwa dzechiKomonisiti.

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

Mu muṅkho wa buku la Cronwell, pa pepala la mkati pa lemba kuti, “Mu vyaka khumi vyakwamba vya m'ma century, nga ni loya wachinyamata waluso wa Vatican, Pacelli wakawovwira kupanga fundo ya mazaza gha papa agho ghakaŵavya kufanizgika; mu ma 1920, wakagwiliskira ntchito uchenjezi na kuŵazga kuti waŵike mazaza mu Germany. Mu 1933, Hitler wakaŵa mubwezi wake wakwenelera chomene pa kukambilana, ndipo pangano likakhazikiskika ilo likapeleka ku Mpingo wa Katolika vyawanangwa vya chisopa na vya masambiro, mwakusintha kuti ŵaKatolika ŵafumeko ku milimo ya vya umoyo wa ŵanthu na ya ndyali. Kuleka uku kwa ‘mwakujipereka’ kwa ukatolika wa ndyali, uko kukapelekeka kufuma ku Rome, kukawovwira kukwera kwa Nazi.”

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.”

Musangano wedare remakurukota waJuly 14, 1933, Adolph Hitler akataura maonero ake mwedzi iwoyo chaiwo kuti konkodhati yakagadzirwa naPacelli pamwe chete nevaNazi yakapa Germany yakanga “yaumba nzvimbo yokuvimbika…. Muhondo yaikura yokurwisa vaJudha vepasi rose.”

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.

Bhuku raCornwell harina kugamuchirwa zvakanaka nemaKaturike avo vakaramba kubvuma humbowo hwokuti Pacelli ndiye akanga ari chikonzero chikuru chakaita kuti Hitler akwanise kukwira pasimba, nokuti Germany yaiva nyika yaiva neruzhinji rwemaKaturike. Pacelli akanga aita chibvumirano chakadzivisa imba yokutsikisa yeKaturike, masangano enhau eKaturike, nezvikoro zveKaturike kutaura chinhu chipi nechipi pamusoro penzira yakanga ichitorwa naHitler kubva muna 1933 zvichienda mberi. Bhuku iri rinotevera pachena kurerekera kwaPacelli kuvenga vaJudha, uyo akazozova papa panguva yeHondo Yenyika II. Zvinhu zvinenge zvitatu zvingasimbiswa kubva mubhuku iri pachishandiswa manyuko enhoroondo anovimbika zvikuru.

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.

La ya sungula i nyimpi exikarhi ka hosi ya le n’walungu ni hosi ya le dzongeni, hilaha swi kombisiweke hakona eka Daniele ndzima ya khume na yin’we. Eka nyimpi yoleyo, valala i Vukhatoliki ku lwa ni ku landzula Xikwembu, mupapa ku lwa ni Vukhomunisi. Nhlamuselo yin’wana i leswaku mupapa u tirhise Vunazi tanihi mavuthu ya yena yo yimela ku lwa ni ku landzula Xikwembu hi nkarhi wa Nyimpi ya Vumbirhi ya Misava, tanihi hilaha mupapa a tirhiseke Vupurotestanti lebyi fularheleke ripfumelo hi 1989, tanihi mavuthu ya byona yo yimela ku lwa ni ku landzula Xikwembu ka USSR. Buku leyi yi tlhela yi kombisa xivumbeko xa vuprofeta xa le ndzeni ni xa le handle lexi yimeleriweke hi marungula ya vuSathana lama humeke eka singita ra le 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.

Hondo yemuganhu yeRafiya, inomiririrwa mundima gumi nerimwe negumi nembiri dzaDanieri gumi nerimwe, inomiririra hondo yemuganhu iri kuitika zvino muUkraine. Hondo yekare yakanga iri hondo inopisa; yechipiri ndiyo hondo yechipiri yekushandiswa kwevamiriri, mauto evamiriri acho achibatanidzwa mukuurayana. Rafiya inoratidza hondo yemuganhu seiri pakati pamambo wokumusoro namambo wokumaodzanyemba, asi uporofita hunodzidzisa kuti kusvikira pamurayiro weSvondo uri kuuya nokukurumidza, chifeve cheTire chakanganwikwa, Jezebheri ari muSamaria, uye Herodhiasi akapotsa mabiko ezuva rokuberekwa kwaHerodhi. Zvapupu zvitatu izvozvo zvomugove wamambo wokumusoro munhoroondo ino yazvino ndezvokuti iye ari seri kwezviitiko achidhonza tambo. Hondo dzinopisa, hondo dzevamiriri, nehondo dzinotonhora dzinoitika apo iye akanganwikwa, dzinoitwa kubudikidza nemauto ake evamiriri.

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.

ரஷ்யா தெற்கின் ராஜாவாகும்; அது இப்போது மேற்கு உலகின் உலகமயவாதிகளால்—முக்கியமாக ஐக்கிய அமெரிக்காவில் உள்ள முன்னேற்றவாத டெமோக்ராட்களாலும் பெயரளவில் மட்டுமே குடியரசுக் கட்சியினராக உள்ள RINO (Republican In Name Only) குடியரசுக் கட்சியினராலும்—நிதியளிக்கப்படும் ஒரு எல்லைப்புறப் போரில் ஈடுபட்டுள்ளது. தானியேல் பதினொன்றாம் அதிகாரம் நாற்பதாம் வசனத்தில் ஐக்கிய அமெரிக்கா வடக்கின் ராஜாவின் பிரதிநிதி இராணுவமாகச் சித்தரிக்கப்படும்போது, அதற்குரிய இரண்டு தீர்க்கதரிசனச் சிறப்பியல்புகள் இராணுவ வல்லமையும் நிதி வல்லமையும் ஆகும். 1989 இல் செய்த அதே செயலையே ஐக்கிய அமெரிக்கா உக்ரைனில் இப்போது செய்து வருகிறது; அதாவது, ரஷ்யாவுக்கு விரோதமாக போப்புக்கு உதவி செய்து வருகிறது. மேலும், உக்ரைனைப் பாதுகாத்து தரையில் செயல்படும் அந்த பிரதிநிதி இராணுவம் நாசி ஆதரவாளர்களால் அளவுக்கு மீறி நிரம்பியிருக்கின்றது; இதனைப் பிரதானச் செய்தி ஊடகங்களுக்குக் கூட மறுக்க முடியவில்லை. இரண்டாம் உலகப்போரெனப்பட்ட தீவிரப் போரிலும், 1989 இலும், ரஷ்யாவுக்கு எதிராகப் பயன்படுத்திய அதே பிரதிநிதி இராணுவங்களையே ரோம் இப்போது பயன்படுத்தி வருகிறது. இந்தப் புத்தகத்தை வாசியுங்கள்: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “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.

> “Nenzira yakafanana, Mwari pavakanga vava kuda kuzarurira Johane mudikanwi nhoroondo yekereke yemazera anouya, vakamupa chisimbiso chekufarira kwaMuponesi nokuchengeta kwaanoita vanhu vake, nokumuratidza ‘Mumwe wakafanana noMwanakomana womunhu,’ achifamba pakati pezvigadziko zvemwenje, zvaimirira machechi manomwe. Johane paakaratidzwa kurwisana kukuru kwokupedzisira kwekereke nemasimba enyika, akabvumidzwawo kuona kukunda kwokupedzisira nokununurwa kwavakatendeka. Akaona kereke ichipinzwa mukurwisana kunouraya nechikara nomufananidzo wacho, uye kunamata kwechikara ichocho kuchimanikidzirwa pasi pechirango cherufu. Asi paakatarira mhiri kweutsi noruzha rwehondo, akaona boka paGomo reZiyoni riine Gwayana, vaine, panzvimbo pechiratidzo chechikara, ‘zita raBaba rakanyorwa pahuma dzavo.’ Uyezve akaona ‘avo vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho, vamire pamusoro pegungwa regirazi, vaine mbira dzaMwari’ vachiridza rwiyo rwaMozisi nerweGwayana.”

> “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.

> “Izvi zvidzidzo ndezvekutibatsira. Tinofanira kusimbisa kutenda kwedu pana Mwari, nokuti pamberi pedu chaipo pane nguva ichaedza mweya yavanhu. Kristu, ari paGomo reMiorivhi, akatsanangura kutonga kunotyisa kwaizotangira kuuya kwake kwechipiri achiti: ‘Muchanzwa nezvehondo nerunyerekupe rwehondo.’ ‘Rudzi ruchamukira rudzi, noushe huchamukira ushe; uye kuchava nenzara, nezvirwere zvinouraya, nokudengenyeka kwenyika munzvimbo dzakasiyana-siyana. Izvi zvose ndiko kutanga kwokurwadziwa.’ Kunyange zvazvo uporofita uhwu hwakazadziswa muchidimbu pakuparadzwa kweJerusarema, hunonyanya kushanda zvakananga kumazuva okupedzisira.”

> “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.

> “Isu takamira pachikumbaridzo chezviitiko zvikuru nezvinorema. Chiporofita chiri kukurumidza kuzadzika. Ishe ava pamukova. Nokukurumidza kuchazaruka pamberi pedu nguva ine kukosha kukuru kunokurira vanhu vose vapenyu. Makakatanwa ekare achamutsidzwazve; makakatanwa matsva achamuka. Zviitiko zvichaitwa munyika medu hazvisati zvamborotwa napo. Satani ari kushanda kubudikidza nevamiriri vevanhu. Avo vari kuedza kushandura Bumbiro reMitemo nokusimbisa mutemo unomanikidza kuchengetwa kweSvondo havanyatsonzwisisi kuti mugumo wazvo uchava wei. Dambudziko guru ratoswedera pedyo nesu.”

> “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.

> “Kodwa izinceku zikaNkulunkulu akufanele zibe nethemba kuzo ngokwazo kulolu daba olukhulu oluphuthumayo. Emibonweni eyanikezwa u-Isaya, uHezekeli, noJohane sibona ukuthi izulu lixhumene eduze kangakanani nezehlakalo ezenzekayo emhlabeni nokuthi ukunakekela kukaNkulunkulu kukhulu kangakanani kulabo abathembekile kuye. Umhlaba awunamdali wokubusa ongenakho. Uhlelo lwezehlakalo ezizayo lusezandleni zeNkosi. Ubukhosi bezulu bubambe phezu kwalo isiphetho sezizwe, kanye nezindaba zebandla laKhe, ngokunakekela kwaKhe uqobo.” Testimonies, volume 5, 752, 753.

Back to Articles