Article

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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisikhombisa Nantathu

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

Izithunzi Zobupapa: Ukwembula Umthelela Nezinhloso Ezisemva KukaPapa KaHitler

Author

Jeff Pippenger

Published

April 3, 2024

Formats

PDF
Word
Song MP3

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

Encwadini enesihloko esithi, *Hitler’s Pope*, umbhali uJohn Cornwell uqala indaba kapapa wesikhathi esizayo, owabusa ngesikhathi uHitler ebusa iJalimane, ngokukhuluma ngomkhulu wakhe kanye noPapa Pius IX, abaxoshwa eDolobheni laseRoma. Lapho uPius IX ebaleka eDolobheni laseRoma, ezifihle njengendelakazi, indoda okuwukuphela kwayo ayihamba nayo kwakungumkhulu kapapa wesikhathi esizayo. UCornwell ukhuluma ngobudlelwane obuseduze balaba bantu ababili, bese kuthi ngemva kwalokho abonise ukuthi uyise kapapa wesikhathi esizayo naye wayexhumene nesikhungo samandla seBandla lamaKatolika. Ngokwenza kanjalo, uveza isimo senhlalo, sezombusazwe nesezenkolo somlando kusukela esikhathini sikaPius IX kuze kufike eMpini Yezwe II. Lokho kubuka konke komlando kufundisa kakhulu.

> “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.

> “Kwathathwa esinye futhi isinyathelo ekuziphakamiseni kobupapa, lapho, ngekhulu leshumi nanye, uPapa Gregory VII ememezela ukuphelela kweBandla laseRoma. Phakathi kwezitatimende azibeka kwaba khona esamemezela ukuthi ibandla alikaze liphambuke, futhi alisoze laphambuka, ngokwemibhalo. Kodwa ubufakazi bombhalo abuzange buhambisane naleso simangalo. Lowo pontiff oziqhenyayo wabuye wafuna amandla okususa ababusi esihlalweni sobukhosi, futhi wamemezela ukuthi asikho isigwebo asikhiphayo esingaguqulwa yinoma ubani, kodwa ukuthi kwakuyilungelo lakhe ukuguqula izinqumo zabo bonke abanye.”

> “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.

> “Umfanekiso omangalisayo wesimo sobushiqela balo mmeli wokungaphambuki wanikezwa endleleni amphatha ngayo umbusi waseJalimane, uHenry IV. Ngokuthi alokothe angalinaki igunya likapapa, lo mbusi kwamenyezelwa ukuthi uxoshiwe esontweni nokuthi ususiwe esihlalweni sobukhosi. Ethuswe ukumlahla nokumesabisa kwezikhulu zakhe uqobo, ezazikhuthazwa ekuvukeleni yena ngumyalelo kapapa, uHenry wabona isidingo sokwenza ukuthula kwakhe neRoma. Ephelezelwa ngumkakhe nenceku ethembekileyo, wawela izintaba zase-Alps phakathi nobusika, ukuze azithobe phambi kukapapa. Lapho efika enqabeni uGregory ayesezihlukanisele kuyo, waholelwa, engenabo abalindi bakhe, wayiswa egcekeni elingaphandle, futhi lapho, emakhazeni anzima obusika, enekhanda elingamboziwe nezinyawo ezingenazicathulo, egqoke izingubo ezilusizi, walinda imvume kapapa yokuba angene phambi kwakhe. Akuzange kube kuze kube yilapho eseqhubeke izinsuku ezintathu ezila futhi evuma izono, lapho-ke kuphela umbusi omkhulu weSonto ezithoba ukumnika intethelelo. Ngisho nangaleso sikhathi kwakungaphansi kombandela wokuthi umbusi alinde ukugunyazwa ngupapa ngaphambi kokuba aphinde athwale izimpawu zobukhosi noma asebenzise amandla obukhosi. Futhi uGregory, ejabule ngokunqoba kwakhe, waziqhayisa ngokuthi kwakuyisibopho sakhe ukwehlisa ukuzidla kwamakhosi.” The Great Controversy, 57.

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

UGregory VII wayengum“mmeli wokungaphambuki,” kodwa leso simangalo esihlekisayo asizange senziwe imfundiso esemthethweni (idogma) kwaze kwaba nguPius IX, owamisa leso simangalo esiyisiwula njengemfundiso esunguliwe emkhandlwini wokuqala waseVatican. Le mfundiso yamukelwa ngoJulayi 18, 1870, eminyakeni eyikhulu namashumi amahlanu ngokunembile ngaphambi kokudumazeka kokuqala kwalabo abayizinkulungwane eziyikhulu namashumi amane nane.

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.

Okufundisayo ngomlando ukuthi lapho uPius IX ehlela uMkhandlu wokuqala waseVatican, futhi esebenzisa imfundiso yakhe yokungaphambuki, isisusa sakhe sabangelwa inzondo yakhe ngalokho okwakubizwa ngokuthi “isimanjemanje.” Lokho kwakungasekelwe emcabangweni wokuthi upapa wayengenakwenza maphutha lapho echaza izimfundiso zeBhayibheli, kwakuyisivikelo sokuphikisana kobupapa nethonya elaliveliswe yiNguquko yaseFrance. Lokho kwakubhekiswe kulokho okwakuyogcina sekwaziwa ngokuthi ubuKhomanisi.

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.

Inguquko yaseFrance yaletha ukuvukela nokuguqulwa okukhulu esakhiweni sokubusa sezizwe zaseYurophu, kuhambisana nenzondo ekhethekile ngobukhosi obuyibupapa. Kwakuyivukela lamaRiphabhulikhi ase-Italy elalikhiphe uPius IX, kanye nesandla sakhe sokunene, eRoma okwesikhashana. “I-modernism,” eyayimelelwa yizinhlobonhlobo zefilosofi ezazivezwe yiNguquko yaseFrance, yayiyisitha esikhulu sikaPius IX, futhi imfundiso yakhe yokungaphambuki yayihloselwe ukusekela zonke izimangalo upapa azenza ngokumelene nemibono yama-modernists eyayivezwe yiNguquko yaseFrance.

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).

UDaniyeli isahluko seshumi nanye, ivesi lamashumi amane, likhomba ukuthi ngo-1798, inkosi yaseningizimu (iFrance engenakholelwa kuNkulunkulu), yanika inkosi yasenyakatho (ubupapa) inxeba elibulalayo.

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.

Imfundiso kaPius IX yokungaphambuki yayixhumene nempi emelwe yivesi lamashumi amane kuDaniyeli ishumi nanye, futhi kusukela engxenyeni yokugcina ka-1869 kuze kube unyaka olandelayo uPius IX wabizela ndawonye uMkhandlu wokuqala waseVatican, owaziwa ngokuthi iVatican 1, ngenjongo yokuqinisekisa ukuthi upapa wayeyinhloko yobuKatolika, nokuthi ubuKatolika babuyinhloko yawo wonke amasonto, njengoba kwakumenyezelwe ngumthetho kaJustinian ngonyaka ka-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.

UMkhandlu Wesibili waseVatican, owaziwa futhi ngokuthi iVatican II, wabanjwa kusukela ngowe-1962 kuya kowe-1965. Wawuyisenzakalo esiyingqophamlando emlandweni weBandla lamaKatolika, futhi ungomunye wemikhandlu yebandla yomhlaba wonke ebaluleke kakhulu ezikhathini zanamuhla. Lo mkhandlu wabizelwa ukuba uhlangane ngaphansi kobuholi bukaPapa John XXIII futhi waqhubeka ngesikhathi sobupapa bukaPapa Paul VI emva kokushona kukaJohn XXIII ngowe-1963. Kubalulekile ukuqaphela umehluko ocacile phakathi kwale mikhandlu emibili.

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.

Umkhandlu wokuqala wawumiselwe ukusungula lokho okubizwa ngokuthi “ubukhulu bokuqala,” bukapapa, okusho ukuthi upapa ungumbusi, umfundisi, nomalusi ophakeme weBandla, onesibopho sokulondoloza nokuhumusha izimfundiso zokholo. Igunya lakhe lalihlanganisa ukuchaza izimfundiso eziyizibopho zenkolo, ukukhipha izinqumo zemfundiso, nokwenza izimemezelo ezinegunya ezindabeni zokholo nokuziphatha, okwaziwa njengokungaphambuki kukapapa. Lihlanganisa futhi igunya likapapa lokubusa iBandla lendawo yonke, kuhlanganise namandla okumisa ababhishobhi, ukulawula amasakramente, nokuphatha ukuphathwa kweBandla.

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.

Umkhandlu wesibili wawuhloselwe ukuphambukisa ibandla ukuze libe yinhlangano yobunye bamabandla. Le mikhandlu yayiyiziphakamiso eziphikisanayo ngqo. Umkhandlu wokuqala owawulondoloza isiko waphikiswa ngumkhandlu wesibili wenkululeko. Lezo zinhlangothi zombili zazihluke njengobusuku nemini, futhi isiprofetho esibhekiswa ezimfihlakalweni ezintathu zaseFatima sikhomba impi yangaphakathi emelwe ngokufanele yile mikhandlu emibili.

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.

Isiprofetho sikhomba isigaba esisekela ubukhulu obumelwe nguPius IX njengokumelwe yilowo obizwa ngokuthi “upapa omhlophe,” “upapa omuhle,” noma “umbhishobhi omuhle”, kanti esinye isigaba, esihlotshaniswa noVatican II, simelwe “upapa omnyama,” noma “upapa omubi,” noma “umbhishobhi omubi.” Impikiswano yale mibonowombusazwe emibili imelwe lapho uvakashela indawo engcwele yesimangaliso saseFatima, eFatima, ePortugal. Lapho ungena, indlela yokuhamba ibekwe phakathi kwesithombe sikapapa omnyama ngasohlangothini olulodwa, nopapa omhlophe ngakolunye uhlangothi.

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).

Ngakho-ke kuba yingxenye yefa lalowo muntu owayezogcina eseba yilokho incwadi ekumchaza ngokuthi upapa kaHitler, ukuthi izimpande zakhe zixhumene ngokuqinile emzabalazweni phakathi kwesimanje (inkosi yaseningizimu), nobukhosi obuphakeme bobupapa (inkosi yasenyakatho).

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.

Kufanele kuqondwe ukuthi umbhali wencwadi esiyicabangisisayo wayengumKatolika owayemi kahle eBandleni, futhi inhloso yakhe ayivezayo ngokubhala le ncwadi kwakungukukhanyisa ngodaba lwesimangalo sokuthi upapa owabusa ngesikhathi seMpi Yezwe II wayesekele uHitler, amaNazi, noma wayenecala nganoma iyiphi indlela ekuQothulweni Kwesizwe okwenzelwa amaJuda, kanye nabanye. Lapho uCornwell ekhuluma ngomkhulu kaPius XII, owayeyisandla sokunene esahlela uMkhandlu weVatican I, umlando womzabalazo phakathi kwamakhosi aseningizimu nawasenyakatho uyadlalwa kulowo mlando uqobo. Ngesikhathi uguquko lwe-“Republicanism” lufinyelela e-Italy, cishe unyaka owodwa, amaNtaliyane axosha uPius IX emzini waseRoma, futhi kusukela lapho kuqhubeke, ngisho nangemva kokuba ebuyile, konke ubupapa obake baba nakho kwakuyilezo zindawo eziyikhulu neshumi zama-eka, ezaziwa ngokuthi yiVatican City.

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

Ukuphela kwendlela ayekwazi ngayo nhlobo ukubuyela eVatican kwaba ngosizo lwamabutho aseFrance, kanye nemalimboleko evela kwabakwaRothschild, osomabhange abangamaJuda abadume kabi. Ukuze kuqondwe ngobuhlakani ukubandakanyeka kobupapa ekuQothulweni Kwesizwe phakathi neMpi Yezwe II, kudingeka ukuqondwa okuyisisekelo kwesimo sengqondo saseYurophu ngamaJuda kusukela ekubethelweni kukaKristu. Incwadi iphakamisa ukuthi ukungawathandi amaSemite nobandlululo lwezinhlanga kuyizimo zengqondo ezimbili ezehlukene, ithi inzondo kaHitler ngamaJuda yayingehlanga, ngoba uHitler wayewabheka amaJuda njengesigaba esiphansi sabantu, kanti ukungawathandi amaSemite kwakuyinzondo ngamaJuda ngenxa yokuthi abulala uNkulunkulu. Noma ngabe lokhu kuyinto eyodwa ncamashi, noma ngabe ngempela kukhona umehluko phakathi kwakho kokubili, iqiniso losizi lwamaJuda lifanele ukuqondwa.

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.

Ngokwesibonelo, eMelika namuhla, uma kusetshenziswa igama elithi “ghetto,” iningi licabanga ukuthi liyincazelo yengxenye yedolobha ehlwempu, ewohlokile. Kodwa igama elithi “ghetto,” ekuqaleni lalibhekisela engxenyeni yedolobha, ikakhulukazi eVenice, e-Italy, lapho amaJuda ayephoqelelwa ukuhlala khona ngeNkathi Ephakathi. I-ghetto yokuqala yasungulwa eVenice ngo-1516, lapho iRiphabhulikhi yaseVenice ivalela amaJuda endaweni emisiwe yedolobha eyayaziwa ngokuthi “geto nuovo” (isikhungo esisha sokuncibilikisa insimbi), okwathi ekugcineni yaziwa ngokuthi i-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.

EYurophu phakathi neNkathi Ephakathi, amaJuda ayevinjelwe mayelana nezindawo ayengahlala kuzo, kanye nemisebenzi ayevunyelwe ukuyenza. Le mikhawulo yayisekelwe encazelweni endala yokumelana namaJuda, eyayibhekisela enkolelweni yokuthi amaJuda ayebulele uNkulunkulu, nokuthi zonke izinkinga zawo ezalandela zazizilethele wona ngokwawo ngezenzo zawo.

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.

NgeNkathi Ephakathi, kwakuyisiko elaliqinisiwe ukuthi amaKristu ayengenakubolekisa ngemali noma amukele inzalo ngesikweletu. AmaJuda ayekhululiwe kulowo mkhawulo, futhi ukubolekisa ngemali kwaba ngomunye wemisebenzi amaJuda ayevunyelwe ukuyenza. Ababhange bamaJuda, njengomndeni wakwaRothschild, baba ngabashintshi bemali ngenxa yemikhawulo yomthetho mayelana nokuthi yiziphi izisebenzi ababeyovunyelwa ukuzenza. Lapho uPius IX edinga izimali zokubuyela eVatican, ukukhungatheka kwakhe ngokungabe esabusa umuzi waseRoma kwakhuliswa yisidingo sakhe sokucela imali kumaJuda.

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.

Ngaphambi kokuxoshwa kwakhe eRoma, uPius IX wayebonakala engomunye wamaqembu amabili ngokuphathelene namaJuda nobudlelwane bebandla namaJuda. La maqembu amabili ayeyilaba ababekholelwa ukuthi amaJuda, kungakhathaliseki ukuthi kwenzekani kuwo, athola nje lokho okubafanele, kanti elinye lalivame ukukhombisa umusa omncane kumaJuda. Lapho uPius IX ebuyela eVatican ngemva kokuxoshwa, lowo musa ayeke awubonakalisa ngezinye izikhathi ngaphambi kokudingiswa kwakhe akazange aphinde awubonakalise. Ngaphambi kokudingiswa kwakhe wayevale ighetto edolobheni laseRoma, kodwa ngemva kokubuya kwakhe wayimisa kabusha leyo ghetto, waqala futhi ukubeka intela phezu kwamaJuda ukuze abuyisele ndawonye ukulahlekelwa kwakhe ngokwezimali.

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.

Isandla sokudla sikaPapa Pius IX kwakunguMarcantonio Pacelli, umkhulu kapapa kaHitler. Wayengummeli owayengowesigaba esikhethekile sabameli esasixhasa ubupapa. Indodana yakhe yaba yingxenye yaleso sigaba esifanayo sabameli abasezingeni eliphezulu, kanjalo nomzukulu wakhe, owayezogcina esengupapa kaHitler. Ngemva kokuba incwadi isidlulise emlandweni womkhulu kaEugenio Pacelli, uyise, nobusha bakhe kanye nemfundo yakhe, ibhekisela esikhundleni uPacelli asithatha lapho eqala umsebenzi wakhe wobupapa. Njengommeli, evela ohlwini lwabameli abasezingeni eliphezulu bobupapa, wakhethwa ukuba ahole umnyango owawukhethekile ezivumelwaneni, ezibizwa ngokuthi ama-concordat. Ngo-1901 uPacelli walethwa ehhovisi leSikhungo Sobunobhala Besifundazwe Sobupapa.

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.

UPacelli waba yisithunywa ezizweni. Ngokwesiprofetho uPacelli waba yindawo esemthethweni yokuxhumana eyafeza ngokuphelele ubufebe bamakhosi omhlaba nopapa. Ngo-1903, uPius X wagcotshwa njengopapa. Ngokushesha waqala ukuhlasela “ubuthi bengqondo” obabuveza “ukuvumelana kweqiniso nezimo nokungabaza.” Umuntu owayephethe umzamo kaPius X wokuqeda “isimanjemanje” kwakunguUmberto Benigni, owayesebenza ehhovisi elifanayo noPacelli. UBenigni wake washo ngeqembu lezazi-mlando ezisezingeni lomhlaba, ukuthi kwakungamadoda okwathi kuwo, “umlando awulutho ngaphandle komzamo oqhubekayo, onokuphelelwa ithemba, wokuhlanza ngokuhlanza. Kulolu hlobo lomuntu kukhona ikhambi elilodwa kuphela: inkantolo yamacala enkolo!” KuBenigni, isazi-mlando esiveza noma yiluphi uzwelo ngemibono eyavela eNguqukweni yaseFrance sasifanele ukubulawa.

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.

Ngokusemthethweni, uBenigni wayephethe umnyango wenkulumo-ze wobupapa, kodwa ngokungemthethweni wayephethe futhi inhlangano eyimfihlo yezinhloli, eyayenzelwe ukubona noma imaphi amaKatolika ayenokuzwelana “nesimodeni,” esasivela enkosini yaseningizimu. Ekugcineni, ngo-1910, umsebenzi wakhe wakhiqiza umyalo owaphoqa abasebenzi bobupapa ukuba bafunge isifungo, esabizwa ngokuthi Isifungo Sokulwa Nesimodeni. Sisasebenza nanamuhla. Ukuze uqashwe yiVatican kumelwe ufunge ukuzonda imibono yesimodeni, namuhla esingayibiza ngokuthi imibono yobukhomanisi.

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.

Esifingqweni sencwadi kaCronwell, ekhasini lesembozo sangaphakathi kuthiwa, “Eminyakeni eyishumi yokuqala yekhulu leminyaka, njengommeli osemusha waseVatican owayevelele ngobuhlakani, uPacelli wasiza ekubumbeni umbono wezombusazwe nowobupapa wamandla obupapa angakaze abonwe; phakathi nawo‑1920 wasebenzisa ubuqili nokushushumbisa ukuze aphoqelele amandla eJalimane. Ngo‑1933, uHitler waba umlingani wakhe ophelele ezingxoxweni, kwase kusungulwa isivumelwano esanikeza iSonto LamaKatolika izinzuzo kwezenkolo nasezemfundo, ngokushintshana nokuhoxa kwamaKatolika ekusebenzeni kwezenhlalo nakwezombusazwe. Lokhu ‘kuzidela ngokuzithandela’ kobuKatolika bezombusazwe, okwaphoqwa kusukela eRoma, kwasiza ekuvukeni kobuNazi.”

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.”

Emhlanganweni wekhabhinethi ngoJulayi 14, 1933, u-Adolph Hitler waveza umbono wakhe ngaleyo nyanga yokuthi i-concordat eyakhiqizwa nguPacelli namaNazi yanika iJalimane “indawo yokwethembana…. Empini eyayisathuthuka yokulwa nobuJuda bamazwe ngamazwe.”

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.

Incwadi kaCornwell ayizange yamukelwe kahle amaKatolika ayengafuni ukwamukela ubufakazi bokuthi uPacelli wayeyisizathu esiyinhloko sokuba uHitler akwazi ukukhuphukela embusweni, ngoba iJalimane laliyizwe elineningi lamaKatolika. UPacelli wayenze isivumelwano esasivimbela indlu yokushicilela yamaKatolika, izinhlangano zezindaba zamaKatolika kanye nezikole zamaKatolika ekutheni zisho noma yini mayelana nendlela uHitler ayehamba ngayo kusukela ngo-1933 kuya phambili. Le ncwadi ilandelela ngokusobala ukuthambekela kukaPacelli okwakumelene namaJuda, yena owabe eseba upapa ngesikhathi seMpi Yezwe II. Okungenani izinto ezintathu zingafakazelwa ngemithombo yomlando ethembeke kakhulu evela kule ncwadi.

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.

Okokuqala kuyimpi yenkosi yasenyakatho nenkosi yaseningizimu, njengoba kuvezwe kuDaniyeli isahluko seshumi nanye. Kuleyo mpi izitha zingobuKatolika obumelene nokungakholelwa ebukhoneni bukaNkulunkulu, upapa emelene noKhomanisi. Elinye iphuzu liwukuthi upapa wasebenzisa ubuNazi njengebutho lakhe elimele ukungakholelwa ebukhoneni bukaNkulunkulu phakathi neMpi Yezwe II, njengoba nje upapa asebenzisa ubuProthestani obuhlubukile ngo-1989 njengebutho lakhe elimele ukungakholelwa ebukhoneni bukaNkulunkulu kwe-USSR. Incwadi iphinde ikhombise isakhiwo sangaphakathi nesangaphandle sesiprofetho esimelelwe yimiyalezo kaSathane eyaphuma emangalweni yaseFatima.

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.

Impi yaseRafiya esemngceleni, emelwe emavesini eshumi nanye neshumi nambili kaDaniyeli ishumi nanye, imele impi yomngcele eqhubeka manje e-Ukraine. Impi yasendulo yayiyimipi eshisayo; eyesibili iyimpi yesibili yommeleli, lapho amabutho abameleke khona ebandakanyeka ekuxhumaneni okubulalayo. IRafiya ikhomba impi yomngcele njengengaphakathi phakathi kwenkosi yasenyakatho nenkosi yaseningizimu, kodwa isiprofetho sifundisa ukuthi kuze kube ngumthetho weSonto osuzayo maduze, isifebe saseTire siyakhohlakala, uJezebeli useSamariya, futhi uHerodiya weqa umkhosi wosuku lokuzalwa lukaHerode. Labo bofakazi abathathu bendima yenkosi yasenyakatho kulo mlando wanamuhla baveza ukuthi yona isemva kwezigcawu idonsa imicu. Izimpi ezishisayo, izimpi zommeleli, nezimpi ezibandayo ezenzeka ngesikhathi ikhohlakele ziyafezwa ngamabutho ayo abameleli.

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.

IRashiya iyinkosi yaseningizimu, futhi manje isingene empini esemngceleni exhaswa ngezimali ngabomhlaba wonke bezwe laseNtshonalanga, ikakhulukazi amaDemocrat aqhubekelaphambili kanye namaRepublican e-RINO (Republican In Name Only) e-United States. Lapho i-United States imelwe njengebutho elisebenzela egameni lenkosi yasenyakatho evesini lamashumi amane likaDaniyeli ishumi nanye, izici zayo ezimbili ezingokwesiprofetho zingamandla ezempi namandla ezimali. I-United States yenza wona lowo msebenzi e-Ukraine eyawenza ngo-1989, isiza uPapa ngokumelene neRussia, futhi ibutho elisebenza egameni lomunye elisemhlabathini, elivikela i-Ukraine, ligcwele kangangokuthi ngabasekeli bamaNazi kangangokuba ngisho nabezindaba abavamile abakwazi ukukuphika. IRoma manje isebenzisa wona lawa mabutho asebenza egameni lomunye eyawasebenzisa empini eshisayo eyayiyiMpi Yezwe II, nango-1989, ukulwa neRussia. Funda incwadi ethi: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Ngokunjalo, lapho uNkulunkulu ayeseduze nokuvulela uJohane othandekayo umlando webandla wezikhathi ezizayo, wamnika isiqinisekiso sothando nokunakekela koMsindisi abantu baKhe ngokumembulela ‘ofana neNdodana yomuntu,’ ehamba phakathi kwezinti zezibani, ezazimelela amabandla ayisikhombisa. Ngesikhathi uJohane eboniswa imizabalazo yokugcina emikhulu yebandla namandla asemhlabeni, wavunyelwa futhi ukubona ukunqoba kokugcina nokukhululwa kwabathembekileyo. Wabona ibandla lilethwa empini ebulalayo nesilo nomfanekiso waso, nokukhulekelwa kwaleso silo kuphoqelelwa ngaphansi kwesijeziso sokufa. Kodwa ebheka ngalé kwentuthu nomsindo wempi, wabona ibandla limi eNtabeni iSiyoni neWundlu, line, esikhundleni sophawu lwesilo, ‘igama likaYise lilotshiwe emabunzini alo.’ Waphinde wabona ‘labo ababeyinqobile isilo, nomfanekiso waso, nophawu lwaso, nenani legama laso, bemi phezu kolwandle lwengilazi, bephethe amahabhu kaNkulunkulu’ behlabela ingoma kaMose neyeWundlu.”

> “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.

> “Lezi zifundo zingenxa yokusisiza thina. Sidinga ukusekela ukholo lwethu kuNkulunkulu, ngoba phambi kwethu khona manjalo kukhona isikhathi esiyovivinya imiphefumulo yabantu. UKristu, eseNtabeni Yeminqumo, walandisa kabusha izahlulelo ezesabekayo ezaziyokwandulela ukuza Kwakhe kwesibili: ‘Niyakuzwa ngezimpi nangamahlebezi ezimpi.’ ‘Isizwe siyovukela isizwe, nombuso uvukele umbuso: kuyakuba khona indlala, nezifo eziwumashayabhuqe, nokuzamazama komhlaba ezindaweni ngezindawo. Konke lokhu kungukuqala kobuhlungu.’ Nakuba lezi ziprofetho zathola ukugcwaliseka okuyingxenye ekubhujisweni kweJerusalema, zinokusebenza okuqonde ngokwengeziwe ezinsukwini zokugcina.”

> “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.

> “Simi embundwini bezehlakalo ezinkulu nezinesizotha esikhulu. Isiprofetho sigcwaliseka ngokushesha. INkosi isemnyango. Maduzane kuzovuleka phambi kwethu inkathi enentshisekelo emangalisayo kubo bonke abaphilayo. Izimpikiswano zesikhathi esedlule ziyovuselelwa; kuzovela izimpikiswano ezintsha. Izigigaba ezizokwenzeka ezweni lethu azikakaze ngisho ziphuphwe. USathane uyasebenza ngezikhungo zabantu. Labo abenza umzamo wokuguqula uMthethosisekelo nokuthola umthetho ophoqa ukugcinwa kweSonto, baqonda kancane kakhulu ukuthi umphumela uyoba yini. Inhlekelele isisondela impela.

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

> “Kodwa izinceku zikaNkulunkulu akufanele zizethembe kulesi sikhathi esikhulu sokuphuthuma. Emibonweni eyanikwa u-Isaya, kuHezekeli, nakuJohane sibona ukuthi izulu lixhumene kangakanani nezinto ezenzekayo emhlabeni nokuthi lukhulu kangakanani ukunakekela kukaNkulunkulu labo abathembekile kuye. Umhlaba awunamphathi yini. Uhlelo lwezehlakalo ezizayo lusezandleni zeNkosi. Ubukhosi bezulu buphethe esandleni saso siqu isiphetho sezizwe, kanye nezindaba zebandla laKhe.” Testimonies, volume 5, 752, 753.

Back to Articles