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

Kitaabka Daanyeel - Boqol iyo Saddex iyo Toddobaatan

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

Hooska Baadariga: Daaha ka Qaadidda Saamaynta iyo Ujeeddooyinka Ka Dambeeya “Baadarigii Hitler”

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.

Buugga cinwaankiisu yahay Hitler’s Pope, qoraaga John Cornwell wuxuu sheekada baadariga mustaqbalka ee xukumayay xilligii Hitler ka talinayay Jarmalka ka bilaabaa awoowgiis iyo Baadariga Pius IX, kuwaas oo laga eryay Magaalada Rooma. Markii Pius IX ka cararay magaalada Rooma, isaga oo isu ekaysiiyay rahibad, ninka keliya ee uu watay wuxuu ahaa awoowga baadariga mustaqbalka. Cornwell wuxuu ka hadlaa xiriirka dhow ee labada nin, dabadeedna wuxuu muujinayaa sida aabbaha baadariga mustaqbalka isaguna ugu xirnaa xarunta awoodda ee Kaniisadda Katooliga. Markuu sidaas sameynayo, wuxuu tilmaamayaa deegaanka bulsheed, siyaasadeed, iyo diineed ee taariikhda laga soo bilaabo xilligii Pius IX ilaa Dagaalkii Labaad ee Adduunka. Dulmarka taariikhdu aad buu xog-ogaal u yahay.

> “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.

> “Tallaabo kale oo ku jirta islaweynaanta baabadeed ayaa la qaaday markii, qarnigii kow iyo tobnaad, Baabaha Gregory VII ku dhawaaqay kaamilnimada Kaniisadda Roomaanka. Qodobbadii uu soo bandhigay waxaa ka mid ahaa mid sheegayay in kaniisaddu weligeed aanay qaldamin, weligeedna aanay qaldami doonin, sida ku qoran Qorniinka. Laakiin caddaymaha Qorniinka laguma darin sheegashadaas. Hoggaamiyihii sare ee kibirka badnaa wuxuu kaloo ku andacooday awoodda uu ku ridi karo boqorrada, wuxuuna caddeeyey in xukun kasta oo uu ku dhawaaqo aan cidina burin karin, halka ay isaga ahayd mudnaantiisa inuu buriyo go’aannada dadka kale oo dhan.”

> “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.

> “Tusaale si weyn u muujinaya dabeecadda kali-talisnimada ah ee u doodayahan sheegashada aan-khaldaminimada waxaa lagu arkay sida uu ula dhaqmay boqorkii Jarmalka, Henry IV. Boqorkan, isaga oo ku dhiirraday inuu iska indhatirro awoodda baadariga, waxaa lagu dhawaaqay in laga eryay kaniisadda oo carshigii laga qaaday. Isaga oo ka argagaxay ka tegista iyo hanjabaadaha amiirradiisii u gaarka ahaa, kuwaas oo lagu dhiirrigeliyey inay ku kacaan fallaago isaga ka dhan ah amar baadariyeedka awgiis, Henry wuxuu dareemay lagama-maarmaanka ah inuu heshiis la sameeyo Rooma. Isaga oo ay la socdeen xaaskiisa iyo addoon aamin ah ayuu bartamihii jiilaalka ka gudbay Buuraha Alps, si uu isugu hoosaysiiyo baadariga hortiisa. Markuu gaaray qalcaddii uu Gregory ku go’doonsanaa, waxaa loo kaxeeyey, isaga oo aan wadan ilaalo, barxad dibaddeed; halkaasna, qabowgii daran ee jiilaalka, isaga oo madaxu bannaan yahay, caguhuna qaawan yihiin, dharna liita gashan yahay, ayuu sugayay oggolaanshaha baadariga ee ah inuu hortiisa galo. Kaliya markii uu saddex maalmood sii waday soon iyo qirasho ayuu wadaadkii sare isu liiday inuu siiyo cafis. Xataa markaasna waxay ku xirnayd oo keliya shuruudda ah in boqorku sugo ansixinta baadariga ka hor inta uusan mar kale qaadan astaamaha boqornimada ama adeegsan awoodda boqortooyada. Gregoryna, isaga oo ku faanaya guushiisa, wuxuu ku faanay inay waajibkiisu tahay inuu hoos u dhigo kibirka boqorrada.” Khilaafkii Weynaa, 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 wuxuu ahaa “u doode aan-khaldami-karinimada,” laakiin sheegashadaas qosolka leh looma dhigin caqiido rasmi ah (dogma) ilaa Pius IX, kaas oo sheegashadaas nacasnimada ah ka dhigay caqiido la aasaasay Golaha Vatikaanka ee Koowaad. Caqiidadaas waxaa la ansixiyey 18-kii Luulyo, 1870, boqol iyo konton sano maalintaas ka hor niyad-jabkii ugu horreeyey ee boqol iyo afartan iyo afarta kun.

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.

Waxa taariikhda wargelin ka leh ayaa ah in markii Pius IX abaabulay Golaha Koowaad ee Vatican, oo uu hirgeliyey caqiidadiisii khalad-la’aanta, dhiirrigelintiisu ka dhalatay nacaybkii uu u qabay waxa loo yiqiin “modernism.” Kuma ay salaysnayn fikradda ah in baadari uusan wax qalad ah geli karin marka uu qeexayo caqiidooyinka Kitaabka Quduuska ah; waxay ahayd difaac loo galay ka-hor-imaadka baadarinimada ee saamayntii ka dhalatay Kacaankii Faransiiska. Waxaana loo jeediyey waxii aakhirka loo aqoonsan lahaa Shuuciyadda.

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.

Kacaankii Faransiisku wuxuu sababay gilgilasho ku timaadda qaab-dhismeedkii xukunka ee quruumaha Yurub, isagoo si gaar ah ula yimid nacayb ku wajahan boqortooyada ah wadaadnimada baadariga. Waxay ahayd kacdoon Jamhuuri ah oo Talyaani ah oo si ku-meel-gaar ah uga eryay Pius IX iyo gacantiisii midigba Rooma. “Casriyeynta,” oo ay matalayeen falsafado kala duwan oo uu dhalay Kacaankii Faransiisku, waxay ahayd cadowga ugu weyn ee Pius IX, caqiidadiisii aan-khaldami-karinna waxaa loo dejiyey in ay taageerto sheegasho kasta oo uu baadarigu ka soo horjeediyo fikradaha casriyeynta ee uu Kacaankii Faransiisku soo saaray.

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).

Daanyeel cutubka kow iyo tobnaad, aayadda afartan, waxay tilmaamaysaa in sannadkii 1798, boqorkii koonfureed (Faransiiska cawaannimada ah), uu gaadhsiiyey dhaawicii dilaaga ahaa boqorkii woqooyi (baabtiisnimada).

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.

Caqiidada aan khaldami karin ee Pius IX waxay ku xidhnayd dagaalkii lagu matalay aayadda afartanaad ee Daanyeel kow iyo tobnaad, waxaana laga bilaabo dabayaaqadii 1869 ilaa sannadkii xigay Pius IX isugu yeedhay Shirkii ugu horreeyey ee Vatican, oo loo yaqaan Vatican 1, isaga oo ujeeddadiisu ahayd in la xaqiijiyo in baadarigu yahay madaxa Kaatooligga, iyo in Kaatooliggu yahay madaxa dhammaan kaniisadaha, sida lagu dhawaaqay amarkii Justinian sannadkii 533.

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

Golihii Labaad ee Vatican, oo sidoo kale loo yaqaan Vatican II, waxa la qabtay intii u dhaxaysay 1962 ilaa 1965. Waxay ahayd dhacdo taariikhi ah oo weyn taariikhda Kaniisadda Kaatooliga, kana mid ahayd golayaashii ecumenical-ka ee ugu miisaanka weynaa xilliyada casriga ah. Goluhu waxa uu ku shiray hoggaanka Baadariga Yooxanaa XXIII, wuxuuna sii socday intii lagu jiray baadarinimada Baadariga Bawlos VI ka dib geeridii Yooxanaa XXIII sannadkii 1963. Waa muhiim in la aqoonsado farqiga cad ee u dhexeeya labadan gole.

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.

Golihii koowaad waxaa loo qabtay in lagu dhiso waxa loo yaqaan “sarraynta” baadariga, taas oo micnaheedu yahay in baadarigu yahay taliyaha ugu sarreeya, macallinka, iyo adhijirka Kaniisadda, kana masuul ah ilaalinta iyo fasiraadda caqiidooyinka iimaanka. Awooddiisu waxay ka koobnayd qeexidda dogmooyinka, soo saarista amarro caqiidoyeed, iyo ku dhawaaqista bayaanno awood leh oo ku saabsan arrimaha iimaanka iyo anshaxa, kuwaas oo loo yaqaan aan-khaldami-karinimada baadariga. Waxa kale oo ay ku jirtaa awoodda xukunka ee baadariga ku leeyahay kaniisadda caalamiga ah, oo ay ku jirto awoodda magacaabidda hoggaamiyayaasha kiniisadaha, nidaaminta sakaraamada, iyo maamulka Kaniisadda hagiddeeda.

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.

Golihii labaad waxaa loogu talagalay in kaniisadda dib loogu jeediyo hay’ad ecumenical ah. Labada gole waxay ahaayeen soo-jeedinno si toos ah isu lid ah. Golihii koowaad ee muxaafidka ahaa waxaa ka hor yimid golihii labaad ee xorta ahaa. Labadaas garab waxay u kala duwanaayeen sida habeen iyo maalin, waxsii-sheegista loo nisbeeyo saddexda sir ee Faadima na waxay aqoonsataa dagaal gudaha ah oo si habboon loogu matalay labadan gole.

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.

Waxsii waxay aqoonsanaysaa koox ilaalisa sarreynta uu matalo Pius IX, iyadoo lagu matalay midka loogu yeedho “baadariga cad,” “baadariga wanaagsan,” ama “hoggaamiyaha kiniisadda wanaagsan”; halka kooxda kale, ee la xidhiidha Vatican II, lagu matalo “baadariga madow,” ama “baadariga xun,” ama “hoggaamiyaha kiniisadda xun.” Muranka labadan fikradood ee siyaasadeed waxaa lagu muujiyey marka la booqdo goobta quduuska ah ee mucjisada Faadumo, ee Faadumo, Portugal. Marka la gelayo, jidka la maro wuxuu u dhexeeyaa taallo baadari madow ah oo dhinac ku taalla, iyo baadari cad oo dhinaca kale ku taalla.

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).

Sidaas daraaddeed, waxay ka mid noqotaa dhaxalka ninka ugu dambayntii noqon lahaa waxa buuggu ku tilmaamayo baadarigii Hitler, in asalkiisu si dhow ugu dhex milmay halgankii u dhexeeyey casriyaynta (boqorka koonfureed) iyo mudnaanta sare ee baadarinimada (boqorka woqooyi).

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.

Waa in la garto in qoraaga buugga aynu ka hadlaynaa uu ahaa Kaatoolig si wanaagsan uga dhex muuqda kaniisaddiisa, ujeeddadiisuna sida uu sheegay ee uu buugga u qorayna ay ahayd inuu iftiin ku saaro sheegashada ah in baadarigii talinayey intii lagu jiray Dagaalkii Labaad ee Adduunka uu taageeray Hitler, Naasiyiinta, ama uu wax mas’uuliyad ah ku lahaa xasuuqii Holocaust ee ka dhanka ahaa Yuhuudda iyo kuwa kale. Marka Cornwell ka hadlayo awoowgii Pius XII, oo ahaa gacanta midig ee diyaarisay Golaha Vatican 1, taariikhda halganka u dhexeeya boqorrada koonfureed iyo kuwa woqooyi ayaa isla taariikhdaas gudaheeda laga matalayaa. Markii kacaankii “Republicanism” uu gaadhay Talyaaniga, qiyaastii hal sano, Talyaanigu waxay Pius IX ka eryeen magaalada Rooma; wixii markaas ka dambeeyeyna, xataa kaddib markii uu soo noqday, wax kasta oo ay baadarnimadu weligeed lahayd waxay ahaayeen boqol iyo tobanka acre ee loo yaqaan Magaalada Vatican.

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.

Sida keliya ee uu xataa ugu suurtagashay inuu ku soo noqdo Vatican-ka waxay ahayd caawimada ciidammada Faransiiska iyo amaah uu ka helay qoyska Rothschild, oo ah bangiyeyaasha Yuhuudda ee sumcadda xun leh. Si si garasho leh loo fahmo wada-shaqayntii baadariga ee xasuuqii Holocaust intii lagu jiray Dagaalkii Labaad ee Adduunka, waxaa loo baahan yahay faham asaasi ah oo ku saabsan mowqifkii Yurub ee Yuhuudda tan iyo iskutallaabta Masiixa. Buuggu wuxuu soo jeedinayaa in nacaybka Yuhuudda iyo cunsuriyaddu ay yihiin laba aragtiyood oo kala duwan, isagoo ku andacoonaya in nacaybkii Hitler ee Yuhuuddu uu ahaa mid cunsuriyadeed, waayo Hitler wuxuu Yuhuudda u arkayay qayb ka hooseysa oo ka mid ah aadanaha, halka nacaybka Yuhuuddu uu ahaa nacaybkooda sababta oo ah iyagaa Ilaah dilay. Haddii ay yihiin hal iyo isku mid, ama dhab ahaan ay jirto kala duwanaansho u dhexeeya labadooda, xaqiiqada dhibaatada Yuhuudda waa arrin mudan in la fahmo.

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.

Tusaale ahaan, maanta Maraykanka haddii erayga “ghetto” la adeegsado, badankoodu waxay u maleeyaan in uu yahay qeexidda qaybta saboolka ah ee magaalada ee dayacan. Laakiin erayga “ghetto” markii hore waxa uu loola jeeday qayb ka mid ah magaalo, gaar ahaan Venice, Talyaaniga, halkaas oo Yuhuudda lagu khasbi jiray inay ku noolaadaan intii lagu jiray Qarniyadii Dhexe. Ghetto-gii ugu horreeyey waxa laga hirgeliyey Venice sannadkii 1516, markii Jamhuuriyadda Venice ay Yuhuudda ku koobtay aag cayiman oo magaalada ka mid ah oo loo yiqiin “geto nuovo” (warshaddii cusub ee bir-shubista), kaas oo ugu dambayntii loo yaqaanay 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.

Yurub intii lagu jiray Qarniyadii Dhexe, Yuhuudda waxaa lagu xaddiday goobaha ay ku noolaan karaan, iyo sidoo kale xirfadaha loo oggolaa inay ku shaqeeyaan. Xaddidaadahaasi waxay ku salaysnaayeen qeexiddii hore ee naceybka Yuhuudda, taas oo tilmaamaysay aaminsanaanta ah in Yuhuuddu Ilaah dileen, iyo in dhammaan dhibaatooyinkii ka dambeeyey ay iyagu naftooda ku keeneen falalkooda awgood.

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.

Qarnigii Dhexe, waxa ay ahayd caado la adkeeyey in Masiixiyiintu aanay amaahin karin lacag ama qaadan karin dulsaar amaah ah. Yuhuudda waa laga dhaafay xayiraaddaas, amaahintii lacagtuna waxay noqotay mid ka mid ah mihnadihii Yuhuudda loo oggolaaday inay ku shaqeeyaan. Baangiyada Yuhuudda, sida qoyska Rothschild, waxay ahaayeen sarifleyaasha lacagta, taas oo ka dhalatay xayiraadaha sharci ee ku saabsanaa mihnadaha loo oggolaaday inay qabtaan. Markii Pius IX u baahday dhaqaale si uu ugu soo noqdo Vatican-ka, niyadjabkii ka dhashay inuusan mar dambe xukumin magaalada Rooma waxa sii weynaysay baahidiisa ku qasabtay inuu Yuhuudda lacag uga baahdo.

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.

Ka hor intii aan laga eryin Rooma, Pius IX wuxuu u ekaa inuu ka tirsanaa mid ka mid ah laba garab oo ku saabsanaa Yuhuudda iyo xidhiidhka kaniisaddu la leedahay Yuhuudda. Labadaas garab waxay ka koobnaayeen kuwa rumaysnaa in Yuhuuddu, wax kasta oo ku dhacaba, ay si fudud u helayaan wixii ay muteysteen, iyo garabka kale oo u janjeedhay inuu wax yar oo naxariis ah u muujiyo Yuhuudda. Markii Pius IX ku soo noqday Vaticanka, ka dib markii la eryay, naxariistii uu mararka qaarkood muujin jiray ka hor masaafurintiisa mar dambe dib looma muujin. Ka hor masaafurintiisa wuxuu xidhay ghettada ku taallay magaalada Rooma, hase yeeshee soo noqoshadiisii ka dib wuxuu mar kale dib u aasaasay ghettada, wuxuuna bilaabay inuu Yuhuudda ku soo rogo canshuur si uu dib ugu ururiyo khasaarahiisii dhaqaale.

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.

Ninkii gacanta midig u ahaa Pope Pius IX wuxuu ahaa Marcantonio Pacelli, oo ahaa awoowga Pope-kii Hitler. Wuxuu ahaa qareen ka tirsanaa dabaqad gaar ah oo qareenno ah oo taageeri jirtay papacy-ga. Wiilkiisuna wuxuu ka mid noqday isla dabaqaddaas sare ee qareennada, sidaas oo kalena awowgiisii, kaas oo ugu dambayntii noqon lahaa Pope-kii Hitler. Ka dib marka buuggu dul maro taariikhda awoowga Eugenio Pacelli, aabbihiis, iyo yaraantiisii iyo waxbarashadiisii, wuxuu u gudbaa jagadii uu Pacelli qabtay markii uu bilaabay shaqadiisa papacy-ga. Isaga oo qareen ah, kana soo farcamay qareennada sare ee papal-ka, waxaa loo doortay inuu madax ka noqdo waax ku takhasustay heshiisyada, kuwaas oo loo yaqaan concords. Sannadkii 1901 Pacelli waxaa la geeyey xafiiska Xoghaynta Dawladda ee Papal-ka.

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 wuxuu noqday ergaygii quruumaha. Si nebiyad ahaan ah, Pacelli wuxuu noqday barta sharciyeed ee xiriirka oo dhammaystirtay sinoobiddii boqorradii dhulka la galeen baabtiiska. Sannadkii 1903, Pius X waxaa loo caleemo saaray baadari. Isla markiiba wuxuu bilaabay inuu weeraro “sunta caqliga” ee dhalisay “relativism iyo shakiyad.” Ninkii maamulayay dadaalkii Pius X ee lagu dabar-gooynayay “modernism” wuxuu ahaa Umberto Benigni, kaas oo ka shaqayn jiray isla xafiiskii Pacelli. Benigni mar ayuu ka sheegay koox taariikhyahanno heer caalami ah ah in ay ahaayeen rag ay “taariikhdu aanay waxba ka ahayn wax aan ka ahayn isku day joogto ah oo quus ah oo matag lagu doonayo. Noocan bani’aadamka ah waxaa u jira hal dawo oo keliya: baaritaankii diimeed!” Benigni agtiisa, taariikhyahan kasta oo muujiya wax kasta oo naxariis ama u-janjeedhid ah oo ku wajahan fikradihii ka yimid Kacaankii Faransiiska waa in la dilo.

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.

Si rasmi ah, Benigni wuxuu maamulayay wasaaradda dacaayadda ee baabtiisnimada, laakiin si aan rasmi ahayn wuxuu kaloo maamulayay shabakad sirdoon oo qarsoodi ah, taas oo loo qorsheeyay in lagu aqoonsado Kaatoolig kasta oo muujinaya wax kasta oo u janjeedha “casriyeynta,” taas oo ka soo unkantay boqorkii koonfureed. Ugu dambayntii, sannadkii 1910, hawshiisii waxay soo saartay amar ku waajibinayay shaqaalaha baabtiisnimada inay ku dhaartaan dhaar loo yaqaan Dhaarta Ka-dhanka ah Casriyeynta. Weli way dhaqan tahay. Si laguu shaqaaleysiiyo Vatican-ka waa inaad ku dhaarataa nacaybka fikradaha casriyeynta, kuwaas oo maanta aynu ugu yeedhi lahayn fikrado shuuci ah.

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.

Soo koobidda buugga Cronwell, bogga hore ee daboolka gudihiisa waxaa ku qoran: “Tobankii sano ee ugu horreeyey qarniga, isagoo ahaa qareen dhallinyaro ah oo aad u xeeldheer oo ka tirsan Vatican-ka, Pacelli wuxuu ka qayb qaatay qaabaynta mabda’ ku salaysan awood baabbanimo oo aan hore loo arag; intii lagu jiray 1920-meeyadii wuxuu adeegsaday xeelad iyo handadaad si uu awood ugu soo rogo Jarmalka. Sannadkii 1933, Hitler wuxuu noqday lammaanihiisii gorgortan ee ugu habboonaa, waxaana la dhisay heshiis is-afgarad ah oo Kaniisadda Katooliga siiyey mudnaanooyin diini iyo waxbarasho, iyada oo beddelkeeduna ahaa in Katooligu ka tanaasulo ka-qaybgalka arrimaha bulshada iyo siyaasadda. Ka-degitaankan ‘ikhtiyaariga ah’ ee Katooligga siyaasadeed, oo Rooma laga soo rogay, wuxuu sahley kor u kaca Naasiyiinta.

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.”

Kulan golaha wasiirrada ee 14-kii Luulyo, 1933, Adolph Hitler wuxuu bishaas lafteeda ku muujiyey ra’yigiisa ah in heshiiskii Pacelli la sameeyey Naasiyiinta uu Jarmalka siiyey “aag kalsooni ah…. halganka soo kobcaya ee ka dhanka ah Yuhuudda caalamiga ah.”

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.

Buugga Cornwell si wanaagsan looguma soo dhoweyn Kaatooligga, kuwaas oo diiday inay aqbalaan caddaynta muujinaysa in Pacelli uu ahaa sababta ugu weyn ee Hitler ugu suuragashay inuu xukunka qabsado, waayo Jarmalku intiisa badan wuxuu ahaa Kaatoolig. Pacelli wuxuu galay heshiis ka hor istaagay madbacadda Kaatooligga, wakaaladaha wararka ee Kaatooligga, iyo dugsiyada Kaatooligga inay wax ka yidhaahdaan jihada Hitler laga bilaabo 1933 wixii ka dambeeyay. Buuggu wuxuu daba socdaa eexda cad ee nacaybka Yuhuudda ee Pacelli, kaas oo dabadeed noqday baadarigii xilligii Dagaalkii Labaad ee Adduunka. Ugu yaraan saddex qodob ayaa laga xaqiijin karaa buuggaas iyada oo lagu salaynayo ilo taariikheed oo aad loogu kalsoon yahay.

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.

Tan koowaad waa dagaalka u dhexeeya boqorka woqooyi iyo boqorka koonfureed, sida lagu muujiyey Daanyeel cutubka kow iyo tobnaad. Dagaalkaas, cadaawayaashu waa Kaatooligga oo ka soo horjeeda cawaannimada, baadariguna uu ka soo horjeedo Shuuciyadda. Qodobka kale waa in baadarigu uu Naasiyiinta u adeegsaday ciidan wakiil u ah oo ka dhan ah cawaannimada intii lagu jiray Dagaalkii Labaad ee Adduunka, sida baadarigu uu u adeegsaday Protestantism-ka riddada galay sannadkii 1989, isagoo ka dhigtay ciidankiisa wakiilka ah ee ka dhan ah cawaannimada Midowgii Soofiyeeti. Buuggu waxa kale oo uu aqoonsanayaa qaab-dhismeedka nebiyadeed ee gudaha iyo kan dibadda ee ay matalayeen farriimihii shaydaanniga ahaa ee ka soo baxay mucjisadii Faadima.

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.

Dagaalkii xuduudda ee Raphia, oo lagu matalay aayadaha kow iyo tobnaad iyo laba iyo tobnaad ee Daanyeel kow iyo tobnaad, wuxuu matalaa dagaalka xuduudda ee haatan ka socda Ukraine. Dagaalkii hore wuxuu ahaa dagaal kulul; kan labaadna waa dagaalkii labaad ee wakiillada, iyadoo ciidammada wakiilladu ku lug leeyihiin iska-hor-imaad dhimasho leh. Raphia waxay qeexaysaa dagaalka xuduudda inuu u dhexeeyo boqorka woqooyi iyo boqorka koonfureed, laakiin waxsii sheegiddu waxay baraysaa in ilaa sharciga Axadda ee dhawaan iman doona, dhilladii Turos la illoobay, Yesebeelna ay Samaariya joogto, Herodiyasna ay ka booday xafladdii dhalashada Herodos. Saddexdaas markhaati ee ku saabsan kaalinta boqorka woqooyi ee taariikhdan hadda jirta ayaa ah in iyadu ay daaha gadaashiisa ka jiidayso xargaha. Dagaallada kulul, dagaallada wakiillada, iyo dagaallada qabow ee dhaca inta iyada la illoobay, waxaa fulinaya ciidammadeeda wakiillada ah.

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.

Ruushku waa boqorka koonfureed, oo hadda waxay ku lug leedahay dagaal xuduudeed oo ay maalgelinayaan caalamiyiinta dunida Reer Galbeedka, gaar ahaan Dimuqraadiyiinta horusocodka ah iyo Jamhuuriyiinta RINO (Republican In Name Only) ee Maraykanka. Marka Maraykanka lagu matalo aayadda afartanaad ee Daanyeel kow iyo tobnaad isagoo ah ciidanka wakiilka u ah boqorka woqooyi, labada astaamood ee nebiyadeed ee uu leeyahay waa awood ciidan iyo awood dhaqaale. Maraykanku wuxuu ka fulinayaa Yukrayn isla hawshii uu qabtay 1989kii, isagoo Pope-ka ka caawinaya ka gees ahaanshaha Ruushka, waxaana ciidanka wakiilka ah ee dhulka jooga, ee difaacaya Yukrayn, ku badan taageerayaasha Naasiga si xitaa warbaahinta caadiga ahi aanay u inkiri karin. Rooma hadda waxay adeegsanaysaa isla ciidamadii wakiillada ahaa ee ay adeegsatay dagaalkii kululaa ee ahaa Dagaalkii Labaad ee Adduunka, iyo 1989kii, si ay dagaal uga gasho Ruushka. Akhri buugga: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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.

> “Sidaas oo kale, markii Ilaah uu ku dhowaa inuu Yooxanaa la jeclaa u furo taariikhda kiniisadda ee qarniyada iman doona, wuxuu siiyey hubaal ku saabsan danaynta iyo daryeelka Badbaadiyaha ee dadkiisa isaga oo u muujiyey ‘Mid u eg Wiilka Aadanaha,’ oo ku dhex socda laambadihii, kuwaas oo astaan u ahaa toddobada kiniisadood. Intii Yooxanaa la tusayey halgannadii waaweynaa ee ugu dambeeyey ee kiniisaddu la geli doonto quwadaha dunida, waxaa kaloo loo oggolaaday inuu arko guusha kama dambaysta ah iyo samatabbixinta kuwa aaminka ah. Wuxuu arkay kiniisadda oo la geliyey dagaal dhimasho leh oo ay la gashay bahalka iyo sanamkiisa, iyo in cibaadada bahalkaas lagu khasbayo iyadoo ciqaabteedu tahay dhimasho. Laakiin isaga oo ka sii eegaya qiiqa iyo sawaxanka dagaalka, wuxuu arkay koox taagan Buur Siyoon iyagoo Wanka la jira, oo halkii ay ka ahaan lahayd calaamadda bahalka, leh ‘Magaca Aabbaha oo ku qoran foodahooda.’ Mar kalena wuxuu arkay ‘kuwa bahalka, iyo sanamkiisa, iyo calaamaddiisa, iyo tirada magiciisa ka adkaaday, oo taagan badda muraayadda ah, iyagoo haysta kataaradihii Ilaah’ oo ku heesaya gabaygii Muuse iyo Wanka.”

> “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.

> “Casharradani waxay inoo yihiin waxtarkeenna. Waxaan u baahan nahay in rumaysadkeenna aan ku tiirsanaanno Ilaah, waayo waxaa horteenna si dhow ugu yaal wakhti tijaabin doona nafaha dadka. Masiixu, isagoo saaran Buur Saytuun, wuxuu dib u sheegay xukunnadii cabsida lahaa ee ka horrayn lahaa imaatinkiisa labaad: ‘Waxaad maqli doontaan dagaallo iyo warar dagaallo.’ ‘Quruun baa ku kici doonta quruun, boqortooyona boqortooyo; waxaana jiri doona abaaro, belaayooyin, iyo dhulgariirro meelo kala duwan. Kuwan oo dhammu waa bilowga xanuunnada.’ In kastoo waxsii sheegyadani ay qayb ahaan rumoobeen markii Yeruusaalem la baabbi’iyey, haddana waxay si ka sii toos badan ugu khuseeyaan maalmaha ugu dambeeya.

> “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.

> “Waxaannu taagan nahay marinka dhacdooyin waaweyn oo murugo iyo qaddarin leh. Waxsii sheegiddu si degdeg ah bay u rumoobaysaa. Rabbigu albaabka ayuu joogaa. Waxaa dhawaan inoo furmi doona xilli ah dan iyo miisaan culus oo xad-dhaaf ah u leh kuwa nool oo dhan. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way kici doonaan. Muuqaallada dunideenna lagu jilayo weli xataa laguma riyoon. Shayddaanku wuxuu ku hawlan yahay isagoo adeegsanaya wakiillo bini’aadan ah. Kuwa dadaalka ugu jira inay Dastuurka beddelaan oo ay meel mariyaan sharci ku khasbaya dhowrista Axadda si yar bay u garanayaan waxa natiijadu noqon doonto. Qalalaase ayaa hadda inagu soo food leh.”

> “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.

> “Laakiinse addoommada Ilaah ma aha inay isku halleeyaan naftooda xilligan weyn ee degdegga ah. Muujinnadii la siiyey Ishacyaah, Ezekiel, iyo Yooxanaa, waxaynu ku aragnaa sida samadu ugu dhowdahay dhacdooyinka ka dhacaya dhulka iyo sida weyn ee daryeelka Ilaah ugu hayo kuwa daacadda u ah Isaga. Dunidu ma aha mid aan lahayn taliye. Qorshaha dhacdooyinka imanaya wuxuu ku jiraa gacanta Rabbiga. Weynaanta samadu waxay masiirka quruumaha, iyo weliba arrimaha kiniisaddiisa, ku haysaa daryeelkiisa qudhiisa.” Testimonies, volume 5, 752, 753.

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