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

Doniyor kitobi — Yuz Yetmish Uchinchi

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

Papalik soyalar: “Gitlerning Papasi” ortidagi ta’sir va niyatlarni fosh etish

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.

“Gitlerning Papasi” nomli kitobda muallif John Cornwell Germaniyada Gitler hukmronlik qilgan paytda taxtda o‘tirgan bo‘lajak papaning hikoyasini uning bobosi va Rim shahridan quvib chiqarilgan Papa Piy IX bilan boshlaydi. Piy IX Rim shahridan rohiba qiyofasida qochganida, o‘zi bilan olib ketgan yagona kishi bo‘lajak papaning bobosi edi. Cornwell bu ikki odam o‘rtasidagi yaqin munosabatni yoritadi va shundan keyin bo‘lajak papaning otasi ham Katolik Cherkovining hokimiyat markazi bilan qanday bog‘liq bo‘lganini ko‘rsatib beradi. Shu tariqa u Piy IX davridan boshlab Ikkinchi jahon urushigacha bo‘lgan tarixning ijtimoiy, siyosiy va diniy muhitini ochib beradi. Tarixga berilgan bu umumiy nazar nihoyatda ma’lumotlidir.

> “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.

> “Papalikning o‘zini yuksaltirish yo‘lidagi navbatdagi qadam, o‘n birinchi asrda, Papa Gregoriy VII Rim jamoatining mukammalligini e’lon qilganida tashlandi. U ilgari surgan qoidalar orasida jamoat hech qachon adashmagan va Muqaddas Yozuvlarga ko‘ra hech qachon adashmasligi haqida bayonot ham bor edi. Ammo bu da’voga Muqaddas Yozuvlardan dalillar ilova qilinmadi. Mag‘rur pontifik, shuningdek, imperatorlarni taxtdan tushirish qudratiga da’vo qildi va o‘zi chiqargan hech bir hukmni hech kim bekor qila olmasligini, biroq boshqalarning barcha qarorlarini bekor qilish uning imtiyozi ekanini e’lon qildi.”

> “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.

> “Xatosizlik da’vochisining bu himoyachisining zolimona fe’l-atvorini yorqin namoyon etuvchi bir misol uning Germaniya imperatori Genrix IV ga qilgan muomalasida ko‘rindi. Papaning hokimiyatini mensimaslikka jur’at qilgani uchun, bu hukmdor aforoz qilingan va taxtdan tushirilgan deb e’lon qilindi. Papalik farmoni bilan unga qarshi isyon ko‘tarishga rag‘batlantirilgan o‘z knyazlarining uni tark etishi va tahdidlaridan dahshatga tushgan Genrix, Rim bilan yarashish zaruratini his qildi. U xotini va sodiq bir xizmatkori hamrohligida, papa oldida o‘zini tahqirlash uchun, qahraton qishda Alp tog‘larini oshib o‘tdi. Gregoriy chekingan qal’aga yetib kelgach, u soqchilarisiz tashqi hovliga olib kirildi va u yerda qishning qattiq sovug‘ida, boshi ochiq, oyoqlari yalang, ust-boshi nochor holda, papaning huzuriga kirishga ruxsat berishini kutib turdi. U uch kun davomida ro‘za tutib, tavba e’tirofini qilmaguncha, pontifik unga avf berishga lutf etmadi. Hatto shundan keyin ham, bu faqat imperator saltanat nishonlarini yana taqishdan yoki shohlik hokimiyatini qayta amalga oshirishdan oldin papaning ma’qullashini kutishi sharti bilangina berildi. Va o‘z g‘alabasidan mag‘rurlangan Gregoriy, shohlarning kibrini yer bilan yakson qilish uning burchi ekanini maqtanib aytdi.” Buyuk Kurash, 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.

Gregoriy VII “xatosizlik”ning “tarafdori” edi, biroq bu kulgili da’vo Piy IX tomonidan birinchi Vatikan Kengashida ushbu bema’ni da’vo mustahkamlangan ta’limotga aylantirilguniga qadar rasmiy ta’limot (dogma) etib e’lon qilinmagan edi. Bu ta’limot 1870-yil 18-iyulda, yuz qirq to‘rt ming kishining birinchi umidsizligidan roppa-rosa bir yuz ellik yil oldin qabul qilindi.

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.

Tarixga oid ma’lumotli jihat shundaki, Piy IX birinchi Vatikan Kengashini tashkil etib, o‘zining xatosizlik haqidagi ta’limotini joriy qilganida, uning bunga undovchi sababi “modernizm” deb atalgan narsaga bo‘lgan nafratidan kelib chiqqan edi. Bu, papa Muqaddas Kitob ta’limotlarini belgilashda xato qilishi mumkin emas, degan g‘oyaga asoslanmagan edi; aksincha, bu Fransuz inqilobi keltirib chiqargan ta’sirga qarshi papalik muxolifatining himoyasi edi. Bu, oxir-oqibat Kommunizm nomi bilan ma’lum bo‘ladigan narsaga qarshi qaratilgan edi.

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.

Fransuz inqilobi Yevropa xalqlarining hukmronlik tuzilmasida to‘ntarish yasadi; bunda papalik bo‘lgan monarxiyaga nisbatan alohida nafrat namoyon bo‘ldi. Piy IXni va uning o‘ng qo‘lini vaqtincha Rimdan haydab chiqargan hodisa Italiya respublikachilarining qo‘zg‘oloni edi. Fransuz inqilobi yuzaga keltirgan turli falsafalar orqali ifodalangan “modernizm” Piy IXning ashaddiy dushmani edi, va uning xatosizlik haqidagi ta’limoti papani Fransuz inqilobi keltirib chiqargan modernistik g‘oyalarga qarshi ilgari surgan har bir da’vosini qo‘llab-quvvatlash uchun mo‘ljallangan edi.

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).

Doniyor kitobining o‘n birinchi bobi, qirqinchi oyat 1798-yilda janub podshohi (ateistik Fransiya) shimol podshohiga (papalikka) halokatli jarohat yetkazganini ko‘rsatadi.

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.

Piy IX ning xatosizlik haqidagi ta’limoti Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyatda tasvirlangan urush bilan bog‘liq edi, va 1869 yilning oxirgi qismidan keyingi yilgacha Piy IX papaning katolitsizmning boshi ekani hamda 533 yilda Yustinianning farmoni bilan e’lon qilinganidek, katolitsizm barcha cherkovlarning boshi ekani tasdiqlanishi maqsadida Vatican 1 nomi bilan ma’lum bo‘lgan birinchi Vatikan Kengashini chaqirdi.

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.

Ikkinchi Vatikan Kengashi, shuningdek Vatikan II nomi bilan ham tanilgan, 1962 yildan 1965 yilgacha bo‘lib o‘tdi. U Katolik Cherkovi tarixidagi burilish nuqtasi bo‘lgan voqea hamda zamonaviy davrdagi eng muhim ekumenik kengashlardan biri edi. Kengash Papa Ioann XXIII rahbarligi ostida chaqirildi va Ioann XXIII 1963 yilda vafot etganidan so‘ng, Papa Pavel VI pontifikati davrida davom ettirildi. Bu ikki kengash o‘rtasidagi aniq farqni e’tirof etish muhimdir.

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.

Birinchi kengash papaning “primat” deb ataladigan maqomini belgilashi kerak edi; bu, papaning Jamoatning oliy hukmdori, ta’limotchisi va cho‘poni ekanini, hamda imon ta’limotlarini saqlash va sharhlash uchun mas’ul ekanini anglatadi. Uning hokimiyati dogmalarni belgilash, ta’limotga oid farmonlar chiqarish va imon hamda axloq masalalarida papa xatosizligi deb ataladigan vakolatli bayonotlar berishdan iborat edi. Bu, shuningdek, papaning butunjahon jamoati ustidan yurisdiksion hokimiyatini, jumladan episkoplarni tayinlash, sakramentlarni tartibga solish va jamoat boshqaruvini idora etish vakolatini ham o‘z ichiga oladi.

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.

Ikkinchi kengash jamoatni ekumenik bir tuzilmaga yo‘naltirishi kerak edi. Kengashlar o‘zaro mutlaqo qarama-qarshi takliflar edi. Konservativ birinchi kengashga liberal ikkinchi kengash zid qo‘yildi. Bu ikki fraksiya tun bilan kunchalik farq qilardi, va Fotimaning uch siri bilan bog‘lanadigan bashorat ichki urushni aniqlik bilan aynan shu ikki kengash orqali ifodalangan holda ko‘rsatadi.

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.

Bu bashorat Pius IX timsolida ifodalangan ustunlikni saqlab qoladigan bir toifani “oq papa”, “yaxshi papa” yoki “yaxshi episkop” deb ataladigan narsa bilan ifodalanganini, Vatikan II bilan bog‘liq bo‘lgan boshqa toifa esa “qora papa”, “yomon papa” yoki “yomon episkop” bilan ifodalanganini ko‘rsatadi. Bu ikki siyosiy tushunchaning qarama-qarshiligi Portugaliyaning Fatima shahridagi Fatima mo‘jizasi ziyoratgohiga borganingizda namoyon bo‘ladi. Ichkariga kirishda yo‘lak bir tomonda qora papaning haykali, boshqa tomonda esa oq papaning haykali orasidan o‘tadigan qilib joylashtirilgan.

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).

Shunday qilib, kitob “Gitlerning papasi” deb ta’riflaydigan shaxsga oxir-oqibat aylangan o‘sha insonning merosining bir qismi shundan iborat bo‘ladiki, uning ildizlari modernizm (janub shohi) bilan papalik ustuvorligi (shimol shohi) o‘rtasidagi kurashga chirmashib ketgandir.

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.

Shuni anglash kerakki, biz ko‘rib chiqayotgan kitobning muallifi katolik cherkovida yaxshi maqomga ega bo‘lgan katolik edi va u kitobni yozishdan ko‘zlagan maqsad, Ikkinchi jahon urushi davrida hukmronlik qilgan papaning Gitlerni, natsistlarni qo‘llab-quvvatlagani yoki yahudiylarga va boshqalarga qarshi sodir etilgan holokostda biror aybdorligi bo‘lgani haqidagi da’voga oydinlik kiritish edi. Cornwell Pius XII ning bobosiga — Vatican 1 kengashini tayinlagan o‘ng qo‘liga — murojaat qilganida, janub va shimol shohlari o‘rtasidagi kurash tarixi aynan o‘sha tarixning o‘zida namoyon bo‘lmoqda. “Republicanism” inqilobi Italiyaga yetib kelganida, qariyb bir yil davomida italiyaliklar Pius IX ni Rim shahridan haydab chiqardilar, va o‘shandan buyon, u qaytib kelganidan keyin ham, papalik ixtiyorida bo‘lgan barcha mulk atigi bir yuz o‘n akr yer bo‘lib, u Vatican City nomi bilan tanilgan.

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.

Uning Vatikanga qayta olgan yagona yo‘li fransuz qo‘shinlari yordami va badnom yahudiy bankirlari bo‘lgan Rotshildlardan olingan qarz tufayli edi. Ikkinchi jahon urushi davridagi qirg‘in paytida papalikning sherikligini oqilona anglash uchun, Masihning xochga mixlanishidan beri Yevropaning yahudiylarga bo‘lgan munosabati haqida ayrim asosiy tushunchalarga ega bo‘lish talab etiladi. Kitob antisemitizm va irqchilik ikki xil munosabat ekanini ilgari surib, Gitlerning yahudiylarga bo‘lgan nafrati irqchilikka asoslangan edi, deb ta’kidlaydi, chunki Gitler yahudiylarni insonlarning quyi bir toifasi deb bilar edi; holbuki, antisemitizm yahudiylardan Xudoni o‘ldirganliklari uchun nafratlanish edi. Ular bir xil narsa bo‘ladimi yoki bu ikkisi o‘rtasida chindan ham farq bormi, bundan qat’i nazar, yahudiylarning ayanchli ahvolini anglashga arziydi.

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.

Masalan, bugungi Amerikada “getto” so‘zi ishlatilsa, ko‘pchilik uni shaharning qashshoq, xarob holga kelgan qismi ta’rifi deb o‘ylaydi. Ammo “getto” atamasi dastlab shaharning, ayniqsa Italiya, Venetsiyadagi, yahudiylar O‘rta asrlar davomida yashashga majbur etilgan bir qismini anglatgan. Birinchi getto 1516-yilda Venetsiyada tashkil etilgan bo‘lib, o‘sha paytda Venetsiya Respublikasi yahudiylarni shaharning “geto nuovo” (yangi quyish zavodi) deb nomlangan maxsus hududida yashashga majbur qilgan; keyinchalik bu joy “getto” nomi bilan tanilgan.

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.

Yevropada O‘rta asrlar davomida yahudiylarning qayerda yashashi mumkinligi, shuningdek ular shug‘ullanishiga ruxsat etilgan kasb-hunarlar cheklab qo‘yilgan edi. Bu cheklovlar antisemitizmning qadimgi ta’rifiga asoslangan bo‘lib, unga ko‘ra yahudiylar Xudoni o‘ldirgan, degan e’tiqod mavjud edi va ularning keyingi barcha muammolari ham o‘z xatti-harakatlari tufayli o‘z boshlariga tushgan, deb qaralardi.

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.

O‘rta asrlarda nasroniylar qarzga pul bera olmasliklari yoki qarz uchun foiz ololmasliklari haqidagi an’ana qaror topgan edi. Yahudiylar bu cheklovdan ozod etilgan edilar va qarzga pul berish yahudiylarga bajarishga ruxsat etilgan kasblardan biriga aylandi. Rotshildlar oilasi kabi yahudiy bankirlari, ularga qaysi kasblarni bajarishga ruxsat etilishi borasidagi huquqiy cheklovlar natijasida, pul ayirboshlovchilar bo‘lib qoldilar. Piy IX Vatikanga qaytish uchun mablag‘ga muhtoj bo‘lganida, endi Rim shahrini boshqarmayotganidan tug‘ilgan ranjishi pul so‘rab yahudiylarga murojaat qilish zarurati tufayli yanada kuchaydi.

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.

Rimdan haydab chiqarilishidan oldin Piy IX yahudiylar va cherkovning yahudiylarga munosabati borasida go‘yo ikki lagerdan birida turgandek ko‘ringan edi. Bu ikki lagerdan biri, yahudiylar bilan nima sodir bo‘lmasin, ular shunchaki o‘zlariga loyiq bo‘lgan narsani olayaptilar, deb ishonuvchilardan iborat edi; ikkinchisi esa yahudiylarga nisbatan biroz rahm-shafqat ko‘rsatishga moyil edi. Piy IX haydab chiqarilgach Vatikanga qaytganida, surgunidan avval ba’zan namoyon etgan rahm-shafqatni endi hech qachon namoyon etmadi. Surgunidan oldin u Rim shahridagi gettoni yopgan edi, ammo qaytib kelganidan so‘ng gettoni qayta tikladi va moliyaviy yo‘qotishlarini qoplash uchun yahudiylarga soliq sola boshladi.

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.

Papa Piy IX ning o‘ng qo‘li Gitlerning papasining bobosi Markantonio Pachelli edi. U papalikni qo‘llab-quvvatlagan advokatlarning maxsus tabaqasiga mansub advokat edi. Uning o‘g‘li ham, keyinchalik Gitlerning papasi bo‘ladigan nabirasi ham ayni o‘sha elita advokatlar tabaqasiga kirdi. Kitob Evgenio Pachellining bobosi, otasi, shuningdek uning yoshlik yillari va ta’limi tarixini bayon etib chiqqach, Pachelli papalik uchun ish boshlaganida egallagan lavozimga murojaat qiladi. Elita papalik advokatlari naslidan bo‘lgan advokat sifatida u konkordatlar deb ataladigan shartnomalarga ixtisoslashgan bo‘limga rahbar etib tayinlandi. 1901 yilda Pachelli Papalik Davlat kotibiyati idorasiga olib kirildi.

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 xalqlarga elchi bo‘ldi. Bashorat nuqtayi nazaridan Pacelli papalik bilan yer yuzidagi shohlarning zinosini yakuniga yetkazgan huquqiy aloqa nuqtasiga aylandi. 1903-yilda Piy X papa sifatida toj kiydi. Darhol u “nisbiylik va skeptitsizm”ni yuzaga keltirgan “aqliy zahar”ga hujum qila boshladi. Piy Xning “modernizm”ni yo‘q qilishga qaratilgan sa’y-harakatini boshqargan shaxs Umberto Benigni edi; u Pacelli bilan bir idorada ishlagan. Benigni bir safar jahonga mashhur tarixchilardan iborat bir guruh haqida shunday degan edi: ular shunday odamlarki, ular uchun “tarix uzluksiz, umidsiz qayt qilishga bo‘lgan urinishdan boshqa narsa emas. Bunday turdagi inson uchun faqat bitta davo bor: inkvizitsiya!” Benignining nazarida, Fransuz inqilobidan kelib chiqqan g‘oyalarga har qanday hamdardlik bildirgan tarixchi qatl etilishi kerak edi.

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.

Rasmiy jihatdan, Benigni papalikning tashviqot vazirligini boshqargan edi, biroq norasmiy ravishda u janub shohi bilan boshlangan “modernizm”ga biror darajada xayrixohlik bildirgan har qanday katoliklarni aniqlash uchun mo‘ljallangan maxfiy josuslik tarmog‘ini ham boshqargan. Nihoyat, 1910 yilda uning faoliyati papalik xodimlarini Antimodernistik qasamyod deb ataladigan qasamyodni ichishga majbur etuvchi ko‘rsatmaning ishlab chiqilishiga olib keldi. U hanuz kuchda qolmoqda. Vatikanda ishga qabul qilinish uchun siz modernistik g‘oyalarga, bugun biz kommunistik g‘oyalar deb ataydigan g‘oyalarga nisbatan nafratga qasamyod qilishingiz kerak.

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.

Cronwell kitobining qisqacha bayonida, titul varag‘ida shunday deyiladi: “Asrning birinchi o‘n yilligida Pacelli, Vatikaning iste’dodli yosh huquqshunosi sifatida, papa hokimiyatining misli ko‘rilmagan mafkurasini shakllantirishga yordam berdi; 1920-yillar davomida esa Germaniyada hokimiyatni o‘rnatish uchun makkorlik va shantajdan foydalandi. 1933-yilda Gitler uning muzokara olib borish uchun mukammal hamkoriga aylandi va katoliklarning ijtimoiy hamda siyosiy faoliyatdan chekinishi evaziga Katolik cherkoviga diniy va ta’limiy imtiyozlar bergan konkordat tuzildi. Rim tomonidan majburan yuklatilgan siyosiy katoliklikning bu ‘ixtiyoriy’ voz kechishi natsizmning yuksalishiga ko‘maklashdi.”

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.”

1933-yil 14-iyuldagi Vazirlar Mahkamasi yig‘ilishida Adolph Hitler o‘sha oyning o‘zidayoq Pacelli natsistlar bilan tuzgan konkordat Germaniyaga “xalqaro yahudiylikka qarshi avj olib borayotgan kurashda … ishonch maydoni” yaratib bergani haqidagi fikrini bildirdi.

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.

Kornuellning kitobi, Germaniya aholisi ko‘pchilik jihatdan katoliklardan iborat bo‘lgani uchun, Gitlerning hokimiyatga ko‘tarilishiga Pakelli asosiy sabab bo‘lganini ko‘rsatuvchi dalillarni qabul qilishni rad etgan katoliklar tomonidan yaxshi kutib olinmadi. Pakelli 1933 yildan boshlab katolik nashriyoti, katolik axborot agentliklari va katolik maktablarining Gitlerning yo‘nalishi haqida biror narsa aytishiga yo‘l qo‘ymaydigan bir kelishuv tuzgan edi. Kitob Pakellining yaqqol anti-semitik moyilligini kuzatib boradi; u keyinchalik Ikkinchi jahon urushi davrida papa bo‘ldi. Kitob asosida, nihoyatda ishonchli tarixiy manbalardan kamida uchta jihatni aniqlash mumkin.

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.

Birinchisi — Daniyel kitobining o‘n birinchi bobida tasvirlangan shimol podshohi bilan janub podshohi o‘rtasidagi urushdir. Bu urushda dushman tomonlar katolitsizm va ateizm, papa va Kommunizmdir. Yana bir jihati shundaki, papa Ikkinchi jahon urushi davrida ateizmga qarshi o‘zining vakil qo‘shini sifatida natsizmdan foydalangan bo‘lsa, xuddi shuningdek 1989 yilda SSSR ateizmiga qarshi o‘zining vakil qo‘shini sifatida murtad protestantizmdan foydalandi. Kitob, shuningdek, Fotimada yuz bergan mo‘jizadan kelib chiqqan shaytoniy xabarlar orqali ifodalangan ichki va tashqi bashoratli tuzilmani ham aniqlab beradi.

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.

Doniyorning o‘n birinchi bobining o‘n bir va o‘n ikkinchi oyatlarida ifodalangan Rafiya chegara urushi, hozir Ukrainada kechayotgan chegara urushini ifodalaydi. Qadimgi urush qizg‘in urush edi; ikkinchisi esa ikkinchi proksi urush bo‘lib, unda proksi qo‘shinlar o‘limga olib boruvchi to‘qnashuvda ishtirok etmoqda. Rafiya bu chegara urushini shimol shohi bilan janub shohi o‘rtasidagi urush sifatida belgilaydi, ammo bashorat shuni o‘rgatadiki, yaqin orada keladigan Yakshanba qonunigacha, Tirning fohishasi unutilgan, Izebel Samariyada, va Hirodiyaning o‘zi Hirodning tug‘ilgan kun bazmiga bormagan. Shimol shohining ushbu hozirgi tarixdagi roli haqidagi o‘sha uch guvohlik shundan iboratki, u sahna ortida iplarni tortib turibdi. U unutilgan paytda sodir bo‘ladigan qizg‘in urushlar, proksi urushlar va sovuq urushlar uning proksi qo‘shinlari orqali amalga oshiriladi.

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.

Rossiya janub shohidir va u hozir G‘arb dunyosining globalistlari, avvalo Amerika Qo‘shma Shtatlaridagi progressiv demokratlar hamda faqat nomigagina respublikachi bo‘lgan RINO (Republican In Name Only) respublikachilar tomonidan moliyalashtirilayotgan chegaraoldi urushiga jalb etilgan. Doniyor kitobining o‘n birinchi bobi qirqinchi oyatda Amerika Qo‘shma Shtatlari shimol shohining vositachi qo‘shini sifatida tasvirlanganda, uning ikki bashoratli xususiyati harbiy qudrat va moliyaviy kuchdir. Amerika Qo‘shma Shtatlari Ukrainada 1989 yilda qilgan ishining aynan o‘zini amalga oshirmoqda — Rim Papasiga Rossiyaga qarshi yordam bermoqda; Ukrainani himoya qilayotgan yer ustidagi vositachi qo‘shin esa natsist tarafdorlariga shu qadar to‘laki, hatto asosiy oqim ommaviy axborot vositalari ham buni inkor eta olmaydi. Rim endi Rossiyaga qarshi urush olib borish uchun Ikkinchi jahon urushi bo‘lgan qizg‘in urushda va 1989 yilda qo‘llagan o‘sha vositachi qo‘shinlardan foydalanmoqda. Kitobni o‘qing: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “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.

> “Xuddi shunday, Xudo sevikli Yuhannoga kelgusi asrlar uchun jamoat tarixini ochmoqchi bo‘lganida, U unga shamdonlar orasida yurayotgan, yetti jamoatni ifodalagan shamdonlar orasida bo‘lgan ‘Inson O‘g‘liga o‘xshash Zot’ni ko‘rsatib, Najotkorning O‘z xalqiga bo‘lgan qiziqishi va g‘amxo‘rligining ishonchini berdi. Yuhannoga jamoatning yer yuzidagi kuchlar bilan bo‘ladigan so‘nggi buyuk kurashlari ko‘rsatilgan paytda, unga sodiqlarning yakuniy g‘alabasi va xalos bo‘lishini ham ko‘rishga ijozat berildi. U jamoatning mahluq va uning surati bilan o‘lim xavfi ostida olib borilgan sajdaga majburlash bilan halokatli to‘qnashuvga keltirilganini ko‘rdi. Ammo jangning tutuni va shovqinidan nariga boqib, u Qo‘zi bilan birga Sion tog‘ida turgan bir jamoani ko‘rdi; ularda mahluqning belgisi o‘rniga ‘Otaning nomi peshonalariga yozilgan’ edi. Va yana u ‘mahluq ustidan, uning surati ustidan, uning belgisi ustidan va uning ismining soni ustidan g‘alaba qozonganlarning Xudoning arfalarini tutgan holda shisha dengiz ustida turganini’ hamda Muso va Qo‘zining qo‘shig‘ini kuylayotganini ko‘rdi.”

> “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.

> “Bu saboqlar bizning manfaatimiz uchundir. Biz imonimizni Xudoga mahkam bog‘lashimiz kerak, chunki oldimizda insonlarning jonini sinovdan o‘tkazadigan bir zamon turibdi. Masih Zaytun tog‘ida O‘zining ikkinchi kelishidan oldin yuz berishi kerak bo‘lgan dahshatli hukmlarni bayon qildi: ‘Urushlar va urush xabarlari haqida eshitasizlar’. ‘Xalq xalqqa qarshi, saltanat saltanatga qarshi ko‘tariladi; turli joylarda ocharchiliklar, vabolar va zilzilalar bo‘ladi. Bularning hammasi dard-alamlarning boshlanishidir’. Bu bashoratlar Quddusning vayron qilinishida qisman amalga oshgan bo‘lsa-da, ular oxirgi kunlarga yanada bevosita taalluqlidir.”

> “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.

> “Biz buyuk va tantanavor voqealar bo‘sag‘asida turibmiz. Bashorat tez suratda amalga oshmoqda. Rabb eshik oldidadir. Tez orada oldimizda barcha tiriklar uchun g‘oyat ulkan ahamiyatga ega bir davr ochiladi. O‘tmishdagi bahslar yana jonlantiriladi; yangi bahslar paydo bo‘ladi. Dunyoimizda sodir bo‘ladigan manzaralar hali hatto tasavvur ham qilinmagan. Shayton insoniy vositalar orqali ish olib bormoqda. Konstitutsiyani o‘zgartirishga va yakshanba kuniga rioya etishni majburiy qiladigan qonunni ta’minlashga urinayotganlar buning natijasi qanday bo‘lishini juda oz darajada anglaydilar. Inqiroz ayni ostonamizdadir.”

> “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.

> “Lekin Xudoning xizmatkorlari bu buyuk tanglikda o‘zlariga tayanmasliklari kerak. Ishayoga, Hizqiyoga va Yuhannoga berilgan vahiylarda biz osmonning yer yuzida sodir bo‘layotgan voqealar bilan naqadar yaqin bog‘langanini hamda Unga sodiq bo‘lganlar uchun Xudoning g‘amxo‘rligi naqadar buyuk ekanini ko‘ramiz. Dunyo Hokimsiz emas. Kelajakdagi voqealar dasturi Egamizning qo‘lidadir. Osmon Saltanati Oliy Zotining O‘z jamoatining tashvishlari bilan bir qatorda xalqlarning taqdiri ham O‘z nazoratidadir.” Testimonies, 5-jild, 752, 753.

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