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

Kitabu cha Danieli - Nambari Mia Moja Sabini na Tatu

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

Vivuli vya Kipapa: Kufunua Ushawishi na Nia Nyuma ya "Papa wa 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.

Katika kitabu kiitwacho, *Hitler’s Pope*, mwandishi John Cornwell anaanza simulizi la papa wa baadaye aliyetawala wakati Hitler alipotawala Ujerumani, kwa babu yake na Papa Pius IX, ambao walifukuzwa kutoka Mji wa Roma. Pius IX alipoukimbia mji wa Roma, akiwa amejifanya kama mtawa wa kike, mtu pekee aliyekwenda pamoja naye alikuwa babu wa papa huyo wa baadaye. Cornwell anazungumzia uhusiano wa karibu wa watu hao wawili, na baadaye anaonyesha jinsi baba wa papa huyo wa baadaye pia alivyokuwa ameunganishwa na kitovu cha mamlaka ya Kanisa Katoliki. Kwa kufanya hivyo anatambulisha mazingira ya kijamii, kisiasa, na kidini ya historia hiyo tangu wakati wa Pius IX hadi Vita vya Pili vya Dunia. Muhtasari huo wa historia unaelimisha sana.

> “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.

> Hatua nyingine katika madai ya Upapa ilichukuliwa, wakati ambapo, katika karne ya kumi na moja, Papa Gregori wa Saba alitangaza ukamilifu wa Kanisa la Roma. Miongoni mwa hoja alizowasilisha kulikuwa na ile iliyotamka kwamba kanisa halijawahi kukosea, wala halitawahi kukosea, kulingana na Maandiko. Lakini hakukuwa na ushahidi wa Maandiko uliounga mkono dai hilo. Papa huyo mwenye majivuno pia alidai mamlaka ya kuwaondoa madarakani wafalme wakuu, na akatangaza kwamba hakuna hukumu yoyote aliyoitoa ingeweza kubatilishwa na mtu yeyote, bali ilikuwa haki yake ya kipekee kubatilisha maamuzi ya wengine wote.

> “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.

> Mfano ulio dhahiri wa tabia ya kiimla ya mtetezi huyu wa kutokukosea ulionyeshwa katika jinsi alivyomtendea mfalme wa Ujerumani, Henry wa Nne. Kwa kudhani anaweza kupuuza mamlaka ya papa, mtawala huyu alitangazwa kuwa amefukuzwa kanisani na kuondolewa kwenye kiti cha enzi. Akiogofishwa na kutelekezwa na vitisho vya wakuu wake wenyewe, ambao walihimizwa kuasi dhidi yake kwa amri ya kipapa, Henry aliona haja ya kupatana na Roma. Akiandamana na mkewe na mtumishi mwaminifu, alivuka milima ya Alps katikati ya majira ya baridi, ili ajinyenyekeshe mbele ya papa. Alipofika kwenye ngome ambako Gregory alikuwa amejiondoa, alipelekwa, bila walinzi wake, hadi kwenye ua wa nje; na huko, katika baridi kali ya majira ya baridi, akiwa kichwa wazi na miguu peku, na amevaa mavazi duni, alisubiri ruhusa ya papa aingie mbele yake. Si hadi baada ya siku tatu za kufunga na kufanya maungamo ndipo papa alikubali kumpa msamaha. Hata hivyo, ilikuwa kwa sharti tu kwamba mfalme asubiri idhini ya papa kabla ya kurejea kuvaa alama za enzi au kutumia mamlaka ya kifalme. Naye Gregory, akiwa amefurahi kwa ushindi wake, alijigamba kwamba ilikuwa wajibu wake kushusha kiburi cha wafalme.

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 alikuwa “mtetezi wa kutokukosea,” lakini dai hilo la kipuuzi halikufanywa kuwa fundisho rasmi (dogma) hadi alipokuja Pius IX, ambaye alilifanya dai hilo la kijinga kuwa fundisho lililoidhinishwa katika Mtaguso wa Kwanza wa Vatikani. Fundisho hilo lilipitishwa Julai 18, 1870, miaka mia moja na hamsini kamili hadi siku yenyewe kabla ya kuvunjika kwa mara ya kwanza kwa matarajio ya wale laki moja na arobaini na nne elfu.

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.

Kilicho cha kuelimisha katika historia ni kwamba, Pius wa Tisa alipoandaa Mtaguso wa Kwanza wa Vatikani na kutekeleza fundisho lake la kutokukosea kwa Papa, msukumo wake ulitokana na chuki yake dhidi ya kile kilichoitwa “usasa.” Haikutokana na wazo kwamba Papa hawezi kukosea anapobainisha mafundisho ya kibiblia; ilikuwa ni utetezi wa upinzani wa kipapa dhidi ya ushawishi uliotokana na Mapinduzi ya Ufaransa. Ili elekezwa 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.

Mapinduzi ya Ufaransa yalileta msukosuko katika muundo wa utawala wa mataifa ya Ulaya, hasa chuki dhidi ya utawala wa kifalme wa upapa. Uasi wa Warepublikani wa Italia ndio uliokuwa umemfukuza kwa muda Pius wa Tisa na msaidizi wake wa karibu kutoka Roma. Umodernisti uliowakilishwa na falsafa mbalimbali zilizozalishwa na Mapinduzi ya Ufaransa ulikuwa adui mkuu wa Pius wa Tisa, na fundisho lake la kutokukosea lilitungwa ili kuunga mkono kila dai alilolitoa papa dhidi ya mawazo ya kimodernisti yaliyotokana na Mapinduzi ya Ufaransa.

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).

Danieli sura ya kumi na moja, aya ya arobaini, inabainisha kwamba mnamo mwaka 1798, mfalme wa kusini (Ufaransa isiyomwamini Mungu), alimpa mfalme wa kaskazini (upapa) jeraha la mauti.

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.

Mafundisho ya Pius IX kuhusu kutokosea yaliunganishwa na vita vinavyowakilishwa na aya ya arobaini ya Danieli kumi na moja, na tangu sehemu ya mwisho ya mwaka 1869 hadi mwaka uliofuata Pius IX aliitisha Mtaguso wa kwanza wa Vatikano, ujulikanao kama Vatican 1, kwa kusudi la kuthibitisha kwamba papa alikuwa ndiye kichwa cha Ukatoliki, na kwamba Ukatoliki ulikuwa kichwa cha makanisa yote, kama ilivyokuwa imetangazwa na amri ya Justinian mwaka 533.

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

Mtaguso wa Pili wa Vatikano, pia ujulikanao kama Vatikano II, ulifanyika kuanzia 1962 hadi 1965. Ulikuwa tukio muhimu la kihistoria katika Kanisa Katoliki, na mojawapo ya mitaguso mikuu ya kiekumeni yenye umuhimu mkubwa zaidi katika nyakati za kisasa. Mtaguso huo uliitishwa chini ya uongozi wa Papa Yohane XXIII na uliendelea wakati wa upapa wa Papa Paulo VI baada ya kifo cha Yohane XXIII mnamo 1963. Ni muhimu kutambua tofauti dhahiri kati ya mitaguso hii miwili.

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.

Mtaguso wa kwanza ulikuwa wa kuanzisha kile kinachoitwa “ubora wa kwanza” wa papa, yaani kwamba papa ndiye mtawala mkuu, mwalimu na mchungaji wa Kanisa, mwenye wajibu wa kuhifadhi na kufasiri mafundisho ya imani. Mamlaka yake yalihusisha kufafanua dogma, kutoa amri za kimafundisho, na kutoa matamko yenye mamlaka kuhusu mambo ya imani na maadili, yanayojulikana kama kutokosea kwa papa. Hayo yanajumuisha mamlaka ya kisheria ya papa juu ya kanisa la ulimwengu wote, yakiwemo uwezo wa kuteua maaskofu, kusimamia sakramenti, na kuongoza utawala wa kanisa.

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.

Baraza la pili lililenga kuielekeza upya Kanisa kuwa taasisi ya kiekumene. Mabaraza hayo yaliwasilisha mitazamo iliyo kinyume 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 unaainisha vita vya ndani vinavyowakilishwa ipasavyo na mabaraza haya 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.

Unabii huo unatambua kundi linalodumisha ukuu uliowakilishwa na Pius IX kama linalowakilishwa na kile kinachoitwa ama "papa mweupe," "papa mwema," au "askofu mwema," na kundi jingine, linalohusishwa na Vatican II, linawakilishwa na "papa mweusi," au "papa mbaya," au "askofu mbaya." Utata wa dhana hizi mbili za kisiasa unaonyeshwa unapotembelea mahali patakatifu pa muujiza wa Fatima, huko Fatima, Ureno. Unapoingia, njia ya watembea kwa miguu imewekwa kati ya sanamu ya papa mweusi upande mmoja, na papa mweupe upande mwingine.

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).

Hivyo basi linakuwa sehemu ya urithi wa mtu ambaye hatimaye angekuwa yule anayetajwa na kitabu kama “papa wa Hitler”, kwamba mizizi yake imefungamana na mapambano kati ya usasa (mfalme wa kusini) na ukuu wa upapa (mfalme wa kaskazini).

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.

Inapaswa kueleweka kwamba mwandishi wa kitabu tunachokichunguza alikuwa Mkatoliki mwenye hadhi njema, na kusudi lake lililotajwa la kukiandika kitabu hicho lilikuwa ni kutia nuru juu ya dai kwamba papa aliyetawala wakati wa Vita vya Pili vya Dunia alikuwa amemwunga mkono Hitler, Wanazi, au alikuwa na lawama yoyote katika mauaji ya halaiki dhidi ya Wayahudi, na wengineo. Cornwell anapomzungumzia babu yake Pius XII, ambaye alikuwa mtu wa mkono wa kuume aliyeamuru Mtaguso wa Vatikano wa Kwanza, historia ya pambano kati ya wafalme wa kusini na kaskazini inatendeka katika historia hiyo yenyewe. Wakati mapinduzi ya “Urepublikanismu” yalipoifikia Italia, kwa muda wa takriban mwaka mmoja, Waitalia walimfukuza Pius IX kutoka mji wa Roma, na tangu wakati huo na kuendelea, hata baada ya kurudi kwake, yote ambayo upapa umewahi kumiliki ni yale eka mia moja na kumi, zijulikanazo kama Mji wa Vatikano.

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.

Njia pekee ambayo aliweza hata kurejea Vatikani ilikuwa kwa msaada wa majeshi ya Ufaransa, na mkopo kutoka kwa Warothschild, mabenki Wayahudi wenye sifa mbaya. Ili kuelewa kwa akili timamu ushiriki wa upapa katika mauaji ya kimbari ya Holocaust wakati wa Vita ya Pili ya Dunia, kunahitajika ufahamu fulani wa msingi kuhusu mtazamo wa Ulaya kuelekea Wayahudi tangu kusulibiwa kwa Kristo. Kitabu hicho kinapendekeza kwamba chuki dhidi ya Wayahudi na ubaguzi wa rangi ni mitazamo miwili tofauti, kikidai kwamba chuki ya Hitler dhidi ya Wayahudi ilikuwa ya kibaguzi wa rangi, kwa maana Hitler aliwaona Wayahudi kuwa kundi la chini la wanadamu, ilhali chuki dhidi ya Wayahudi ilikuwa ni kuwachukia Wayahudi kwa sababu walimwua Mungu. Iwapo hayo mawili ni kitu kilekile, au kwa kweli kuna tofauti kati yake, uhalisia wa mateso ya Wayahudi unastahili kueleweka.

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.

Kwa mfano, katika Amerika ya leo, neno “ghetto” linapotumiwa, wengi hudhani kwamba ni ufafanuzi wa upande maskini, uliochakaa wa mji. Lakini neno “ghetto,” hapo awali lilirejelea sehemu ya mji, hasa huko Venice, Italia, ambako Wayahudi walilazimishwa kuishi katika Enzi za Kati. Ghetto ya kwanza ilianzishwa huko Venice mwaka 1516, wakati Jamhuri ya Venice ilipowazuia Wayahudi katika eneo maalumu la mji lililojulikana kama “geto nuovo” (kiwanda kipya cha kuyeyusha metali), ambalo hatimaye lilikuja kujulikana kama 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.

Katika Zama za Kati barani Ulaya, Wayahudi waliwekewa vikwazo kuhusu mahali walipoweza kuishi, na pia taaluma walizoruhusiwa kuzifanya. Vikwazo hivyo vilitokana na ufafanuzi wa zamani wa chuki dhidi ya Wayahudi, uliorejelea imani kwamba Wayahudi walikuwa wamemuua Mungu, na kwamba matatizo yao yote yaliyofuata walijisababishia wenyewe kwa matendo yao wenyewe.

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.

Katika Enzi za Kati, lilikuwa desturi iliyowekwa kwamba Wakristo hawakuweza kukopesha fedha wala kutoza riba kwa mkopo. Wayahudi hawakufungwa na zuio hilo, na ukopeshaji wa fedha ukawa mojawapo ya kazi ambazo Wayahudi waliruhusiwa kufanya. Mabenki ya Kiyahudi, kama vile familia ya Rothschild, walikuwa wabadilishaji wa fedha kwa sababu ya vizuizi vya kisheria kuhusu kazi walizoruhusiwa kufanya. Pius IX alipoihitaji fedha ili kurejea Vatikani, mfadhaiko wa kutotawala tena mji wa Roma uliongezwa na hitaji lake la kuwageukia Wayahudi ili apate fedha.

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.

Kabla ya kufukuzwa kwake kutoka Roma, Pius IX alionekana kuwa katika mojawapo ya makundi mawili kuhusiana na Wayahudi na uhusiano wa kanisa kwa Wayahudi. Makundi hayo mawili yalijumuisha wale walioamini kwamba Wayahudi, lolote liwapatalo, wanapata tu yale yanayowastahili, na kundi lingine lilielekea kuwaonyesha Wayahudi huruma kidogo. Pius IX aliporudi Vatikani, baada ya kufukuzwa, huruma ile ambayo wakati mwingine alikuwa ameidhihirisha kabla ya uhamisho wake haikuonyeshwa tena kamwe. Kabla ya uhamisho wake alikuwa ameifunga ghetto katika mji wa Roma, na baada ya kurejea kwake aliirejesha tena ghetto hiyo, na akaanza kuwatoza Wayahudi kodi ili kufidia hasara zake za kifedha.

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.

Mtu wa mkono wa kulia wa Papa Pius IX alikuwa Marcantonio Pacelli, babu wa Papa wa Hitler. Alikuwa wakili aliyekuwa wa daraja maalum la mawakili waliounga mkono upapa. Mwanawe akawa sehemu ya daraja hilo hilo la hadhi ya juu la mawakili, na vivyo hivyo mjukuu wake, ambaye hatimaye angekuwa Papa wa Hitler. Baada ya kitabu kupitia historia ya babu yake Eugenio Pacelli, baba yake, pamoja na ujana na elimu yake, kinazungumzia wadhifa aliouchukua Pacelli alipoanza kazi yake kwa upapa. Akiwa wakili, mzawa wa mawakili wa hadhi ya juu wa kipapa, alichaguliwa kuongoza idara iliyobobea katika mikataba, ambayo huitwa concords. Mwaka 1901 Pacelli aliingizwa katika ofisi ya Sekretarieti ya Serikali ya Kipapa.

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 akawa mjumbe kwa mataifa. Kinabii, Pacelli akawa kiunganishi cha kisheria kilichokamilisha uasherati kati ya wafalme wa dunia na upapa. Mnamo 1903, Pius X alitawazwa kuwa Papa. Mara moja akaanza kushambulia “sumu ya kiakili” iliyozalisha “urelativu na ushaka.” Mtu aliyeongoza juhudi za Pius X za kutokomeza “modernism” alikuwa Umberto Benigni, aliyefanya kazi katika ofisi ileile na Pacelli. Benigni aliwahi kusema kuhusu kundi la wanahistoria wa hadhi ya kimataifa kwamba wao ni watu ambao, “historia si chochote ila jaribio la kila wakati, la kukata tamaa, la kutapika. Kwa aina hii ya mwanadamu kuna tiba moja tu: Inkwizisheni!” Kwa Benigni, mwanahistoria yeyote aliyeonyesha huruma kwa mawazo yaliyotoka katika Mapinduzi ya Ufaransa alipaswa kuuawa.

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.

Rasmi, Benigni aliendesha wizara ya propaganda ya upapa, lakini isivyo rasmi pia aliendesha mtandao wa siri wa ujasusi ulioundwa kubaini Wakatoliki wowote waliokuwa na mwelekeo wa “modernism” uliotokana na mfalme wa kusini. Hatimaye mnamo 1910, kazi yake ilizalisha agizo lililowalazimisha wafanyakazi wa upapa kuapa kiapo kilichoitwa Antimodernist Oath. Bado linaendelea kutumika. Ili kuajiriwa na Vatikani, ni lazima uape chuki dhidi ya mawazo ya kimodernisti, ambayo leo tungeliita mawazo ya kikomunisti.

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.

Katika muhtasari wa kitabu cha Cronwell, kwenye ukurasa wa ndani wa jalada kumeandikwa, "Katika muongo wa kwanza wa karne, akiwa mwanasheria kijana mahiri wa Vatikani, Pacelli alisaidia kuunda itikadi ya mamlaka ya Kipapa ambayo haijawahi kushuhudiwa; katika miaka ya 1920 alitumia ujanja na ushurutishaji kwa vitisho ili kulazimisha mamlaka nchini Ujerumani. Mwaka 1933, Hitler akawa mshirika wake bora wa mazungumzo na mkataba wa makubaliano ukaanzishwa uliotoa manufaa ya kidini na kielimu kwa Kanisa Katoliki kwa kubadilishana na kujiondoa kwa Wakatoliki katika shughuli za kijamii na kisiasa. Hii 'hiari' ya kuacha Ukatoliki wa kisiasa, iliyolazimishwa kutoka Roma, iliwezesha kuibuka kwa Unazi."

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.”

Katika mkutano wa baraza la mawaziri mnamo Julai 14, 1933, Adolph Hitler mwezi huo huo alieleza maoni yake kwamba makubaliano yaliyotengenezwa na Pacelli pamoja na Wanazi yalikuwa yameipa Ujerumani "eneo la uaminifu.... Katika mapambano yanayoendelea dhidi ya Uyahudi wa kimataifa."

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.

Kitabu cha Cornwell hakikupokelewa vyema na Wakatoliki waliokataa kuukubali ushahidi kwamba Pacelli alikuwa sababu kuu iliyomwezesha Hitler kupanda madarakani, kwa maana Ujerumani ilikuwa na idadi kubwa ya Wakatoliki. Pacelli alikuwa amefikia makubaliano yaliyovizuia vyombo vya uchapishaji vya Kikatoliki, mashirika ya habari ya Kikatoliki, na shule za Kikatoliki kusema chochote kuhusu mwelekeo wa Hitler tangu mwaka 1933 na kuendelea. Kitabu hicho kinafuatilia mwelekeo wa wazi wa Pacelli wa kupinga Wayahudi, ambaye baadaye alikuja kuwa papa wakati wa Vita vya Pili vya Dunia. Angalau mambo matatu yanaweza kuthibitishwa kutokana na kitabu hicho kwa kutegemea vyanzo vya kihistoria vyenye kutegemewa sana.

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 kwanza ni vita vya mfalme wa kaskazini na mfalme wa kusini, kama vinavyowakilishwa katika Danieli sura ya kumi na moja. Katika vita hivyo maadui ni Ukatoliki dhidi ya kutokuwako kwa Mungu, papa dhidi ya Ukomunisti. Hoja nyingine ni kwamba papa aliitumia Nazismu kama jeshi lake la wakala dhidi ya kutokuwako kwa Mungu wakati wa Vita vya Pili vya Dunia, kama vile papa alivyoitumia Uprotestanti ulioasi mwaka 1989, kama jeshi lake la wakala dhidi ya kutokuwako kwa Mungu kwa USSR. Kitabu hicho pia kinatambulisha muundo wa kinabii wa ndani na wa nje unaowakilishwa na ujumbe za kishetani zilizotoka kutokana na muujiza wa 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.

Vita vya mpakani vya Rafia, vinavyowakilishwa katika aya za kumi na moja na kumi na mbili za Danieli kumi na moja, vinawakilisha vita vya mpakani vinavyoendelea kutendeka sasa huko Ukraine. Vita vya kale vilikuwa vita vya moto, na hiki cha pili ni vita vya pili vya uwakala, huku majeshi ya uwakala yanayohusika yakiwa katika mapambano ya mauti. Rafia hutambulisha vita vya mpakani kuwa ni kati ya mfalme wa kaskazini na mfalme wa kusini, lakini unabii hufundisha kwamba mpaka sheria ya Jumapili inayokuja upesi, kahaba wa Tiro amesahauliwa, Yezebeli yuko Samaria, na Herodia aliruka sherehe ya siku ya kuzaliwa ya Herode. Mashahidi hao watatu wa wajibu wa mfalme wa kaskazini katika historia hii ya sasa, ni kwamba yeye yuko nyuma ya pazia akivuta kamba. Vita vya moto, vita vya uwakala na vita vya baridi vinavyotokea wakati yeye amesahauliwa hutekelezwa na majeshi yake ya uwakala.

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.

Urusi ndiye mfalme wa kusini, na sasa inahusika katika vita vya mpakani vinavyofadhiliwa na wafuasi wa utandawazi wa ulimwengu wa Magharibi, hasa Wanademokrasia wenye msimamo wa kimaendeleo na Warepublican wa RINO (Republican In Name Only) nchini Marekani. Wakati Marekani inawakilishwa kama jeshi wakala la mfalme wa kaskazini katika aya ya arobaini ya Danieli kumi na moja, sifa zake mbili za kinabii ni nguvu za kijeshi na uwezo wa kifedha. Marekani inatimiza kazi ileile nchini Ukraine ambayo ilifanya mwaka 1989, ikimsaidia Papa dhidi ya Urusi, na jeshi wakala lililo ardhini, linaloitetea Ukraine, limejaa sana wafuasi wa Nazi kiasi kwamba hata vyombo vya habari vya kawaida haviwezi kukana jambo hilo. Roma sasa inatumia majeshi yale yale ya wakala ambayo ilitumia katika vita vya moja kwa moja ambavyo vilikuwa Vita vya Pili vya Dunia, na mwaka 1989, kupigana vita dhidi ya Urusi. Soma kitabu: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Vivyo hivyo, wakati Mungu alipokuwa karibu kumfunulia Yohana mpendwa historia ya kanisa kwa enzi zijazo, alimpa hakikisho la shauku na utunzaji wa Mwokozi kwa watu Wake kwa kumfunulia ‘Mmoja aliyefanana na Mwana wa Adamu,’ akitembea kati ya vinara vya taa, vilivyoashiria makanisa saba. Wakati Yohana alipoonyeshwa mapambano makuu ya mwisho ya kanisa na mamlaka za kidunia, aliruhusiwa pia kuyaona ushindi wa mwisho na ukombozi wa waaminifu. Aliliona kanisa likiingizwa katika vita vya mauti na mnyama na sanamu yake, na ibada ya mnyama huyo ikilazimishwa kwa adhabu ya kifo. Lakini akiangalia mbali zaidi ya moshi na makelele ya vita, akaona kundi juu ya Mlima Sayuni pamoja na Mwanakondoo, wakiwa, badala ya chapa ya mnyama, na ‘jina la Baba limeandikwa katika vipaji vya nyuso zao.’ Na tena akaona ‘wale walioupata ushindi juu ya mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu’ na wakiimba wimbo wa Musa na wa Mwanakondoo.

> “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.

> Masomo haya ni kwa manufaa yetu. Tunahitaji kuweka imani yetu juu ya Mungu, maana mbele yetu kuna wakati utakaojaribu nafsi za watu. Kristo, akiwa juu ya Mlima wa Mizeituni, alieleza hukumu za kutisha ambazo zilikuwa zitangulie kuja Kwake kwa mara ya pili: ‘Mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwako na njaa, na tauni, na matetemeko ya nchi, mahali mbalimbali. Hayo yote ndiyo mwanzo wa utungu.’ Ingawa unabii huu ulitimia kwa sehemu wakati wa kuangamizwa kwa Yerusalemu, una maana ya moja kwa moja zaidi kwa siku za mwisho.

> “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.

> Tumesimama kwenye kizingiti cha matukio makuu na yenye uzito. Unabii unatimilika haraka. Bwana yuko mlangoni. Hivi karibuni kutafunguka mbele yetu kipindi cha umuhimu mkubwa mno kwa wote walio hai. Mijadala ya zamani itahuishwa; mijadala mipya itaibuka. Matukio yatakayotendeka duniani mwetu bado hayajawahi hata kuotwa ndotoni. Shetani anafanya kazi kupitia vyombo vya kibinadamu. Wale wanaojitahidi kubadilisha Katiba na kupitisha sheria itakayolazimisha kushika Jumapili hawatambui vilivyo matokeo yake yatakuwaje. Mgogoro umetukaribia.

> “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.

> "Lakini watumishi wa Mungu hawapaswi kujitumainia wenyewe katika dharura hii kubwa. Katika maono yaliyotolewa kwa Isaya, kwa Ezekieli, na kwa Yohana tunaona jinsi mbingu inavyohusiana kwa karibu na matukio yanayotokea duniani, na jinsi ulivyo mkuu utunzaji wa Mungu kwa wale walio waaminifu Kwake. Ulimwengu una mtawala. Mpango wa matukio yajayo uko mikononi mwa Bwana. Ukuu wa mbinguni anashikilia hatima ya mataifa, pamoja na mambo ya kanisa Lake, chini ya uangalizi Wake mwenyewe." Ushuhuda, juzuu ya 5, 752, 753.

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