Roman Catholics claim the Bible is their book, but it was the Church of God that maintained the proper chain of custody


While looking over news items, I saw something related to the book shown above.

Here is some of what the book has written on the inside flap:

Many Roman Catholics claim that their church gave the world the Bible.

Partially because of that, I have been working on a new book, titled Who Gave the World the Bible?

Here are some statements from the current draft of that book:

Catholic Bible 101 put forth the following question and answer:

Does the Bible come from the Church, or does the Church come from the Bible?

The answer is that the Church gave the world the Bible. The Bible does not exist apart from the church, nor does the Church exist apart from the Bible. The Church was established by Jesus Christ around 33 AD, and the New Testament was not finalized in its present form until 382 AD, about 350 years later. Pope St. Damasus I, at the Council of Rome, in 382, proposed the current canon of scripture with 73 books (46 OT + 27 NT). Subsequent councils at Hippo in 393 AD, and at Carthage in 397 AD, ratified this canon as being inspired and complete. Pope Innocent I sent a letter out in the year 405 AD that listed all 73 books as being the total and complete canon of the Christian Bible. The Catholic Bibles of today still have all of these 73 books. …

Jesus Himself created the Church, about 350 years before the Bible in its present form was canonized by the Church at the Councils of Rome, Hippo, and Carthage. (The Role of The Church According to the Bible. Catholic Bible 101 accessed 04/13/17).

So, the above claims that after Christians lived for over three centuries, the Bible was determined by Greco-Roman Catholic Church councils. (It, perhaps, should be pointed out that the Bishop of Rome did not take the title Pope until the time of Damasus’s successor Siricius and that 31 A.D. is a closer year as to when Jesus’ established the church than 33 A.D.).

Here is something, unedited, from the Roman Catholic EWTN (Eternal Word Television Network):

Question from Bill Pick on 01-04-2005:

This is a question that was asked of me by a member of the church of christ can you please [sic} help with a {sic} answer? If the Roman Catholic church gave the world the Bible, being infallible, then why did Rome reject or question the inspiration of James and Hebrews, then later accept it? Conversely, Rome accepted as scripture books that were later rejected. If the Catholic church really is illuminated by the Holy Spirit so that men can trust her as ‘God’s organization’, why was she so wrong about something so simple? Should not the ‘Holy See’ have known?

Answer by Fr. John Echert on 01-06-2005:

The recognition of the canon of Sacred Scripture was not accomplished in an instant and by an audible voice of declaration from Heaven, but over time and in light of what the Church universally recognized as the works of the Bible. Over time and under the authority of the Church the canon became solidified, and knowing the promise of Christ to Saint Peter and the Church to bind and loose, once the canon was formally declared, we had assurance thereafter that it comprised the whole of the inerrant Word of God.

Thanks, Bill

Father Echert

P.S. Never was the Church ‘wrong’ on such a matter, as She never infallibly declared a ‘wrong’ canon. It is one thing to discern over time prior to making an infallible declaration, it is another to declare that which is wrong, which the Church has never done. (Bible and the Church. Question from Bill Pick on 01-04-2005. EWTN Catholic Q&A. — accessed 04/14/17).

This author would not agree with Priest Echert’s position that his church was never wrong on the canon matter. The FACT is that the Church of Rome admits that it taught that some non-inspired books were scripture, plus, for a time, it taught at least seven inspired books were possibly not scripture: “the Epistle to the Hebrews, that of James, the Second of St. Peter, the Second and Third of John, Jude, and Apocalypse” (Reid G. Canon of the New Testament. The Catholic Encyclopedia, Volume III. Copyright © 1908 by Robert Appleton Company. Nihil Obstat, November 1, 1908. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York). Thus, Priest Echert’s assertions suggesting otherwise are misleading.

Furthermore, the length of time for the Church of Rome to make an ‘infallible declaration’ on the canon was excessive by all reasonable theological standards.

The New Catholic Encyclopedia specifically states that the dogmatic canon list was not finalized for the Church of Rome until the Council of Trent in the 16th century:

According to Catholic doctrine, the proximate criterion of the Biblical canon is the infallible decision of the Church. This decision was not given until rather late in the history of the Church (at the Council of Trent). Before that time there was some doubt about the canonicity of certain Biblical books, i.e., about their belonging to the canon. (The New Catholic Encyclopedia, McGraw Hill, Copyright 1967, Volume 3, ‘Canon, Biblical’, p. 29)

Although most Protestants do not accept the canon approved by the Council of Trent, their scholars essentially tend to agree that it took centuries to determine the canon (e.g. Bruce FF. The Canon of Scripture. InterVarsityPress, 1988).

Yet, consider something God promised:

5 I will never leave you nor forsake you. 6 So we may boldly say:

“The Lord is my helper; I will not fear. What can man do to me?” (Hebrews 13:5-6)

Would God have forsaken His church by not letting it know what His word was for centuries?

If so, God was not then acting as a “helper” that way.

The true canon was known much earlier than the Greco-Roman-Protestant-Secular scholars often tend to believe.

Even some non-Church of God scholars have realized the truly canonical books were always the word of God:

Although it is out of vogue in some critical circles today, Christians have traditionally believed that the canon is a collection of books that are given by God to his corporate church. And if the canonical books are what they are by virtue of the divine purpose for which they were given, and not by virtue of their use or acceptance by the community of faith, then, in principle, they can exist as such apart from that community. After all, aren’t God’s books still God’s books—and therefore still authoritative—prior to anyone using them or recognizing them? (Kruger MJ. Question of Canon, InterVarsity Press, 2013, p. 39)

One thing must be emphatically stated. The New Testament books did not become authoritative for the Church because they were formally included in a canonical list; on the contrary, the Church included them in her canon because she already regarded them as divinely inspired, recognizing their innate worth and generally apostolic authority, direct or indirect. (Bruce FF. The New Testament Documents: Are They Reliable? Wm. B. Eerdmans Publishing, 2003, p. 27)

Yes, it is correct to conclude that councils of men did not change books to be inspired by God. Those that God inspired were always inspired, despite the fact that various Greco-Romans were confused about them. …

The Church of God Had the Full Canon from the Beginning

While some believe that because the Church of Rome, along with the Eastern Orthodox, held meetings to determine the canon for itself (and that to a major degree the Protestants followed many of the decisions), that they came up with the canon. Yet, the reality is that the Church of God had the books, and thus the canon, from the beginning (meaning once the Book of Revelation was finished). Early Christians would not have considered the canon to be fluid (Kruger, p. 31).

This is confirmed in many sources (some of which have already been cited).

Notice also the following related to the New Testament:

To whom then was the New Testament given for preservation and transmission?

Greeks Preserve New Testament

Romans 1:16 reveals the answer. “For I am not ashamed of the gospel of Christ . . . to the Jew first, and also to the Greek.’’

God raised up the Apostle Paul to go to the Greeks. They received the New Testament oracles — and became responsible for their preservation and transmission.

We saw the principle in Romans 1:16 that God was going to use the Greek-speaking world to preserve and copy the New Testament Canon. The leading Apostles and officials of His New Testament Church WROTE and under divine inspiration were led to COMPILE THE CANON. The Greeks had nothing to do with these two great functions. The apostolic era of the Church of God completed these two great acts.

But the Greeks were given the responsibility to copy and transmit the New Testament Canon.

The truth of Romans 1:16 dovetails with many interesting historical developments that took place in the first century A.D.

Where was the Apostle John when he wrote the book of Revelation? He was on the island of Patmos (Rev. 1 :9). Where was this island? In the Greek-speaking world!

Where were the churches to which the Apostle Paul wrote most of his epistles? In Asia Minor-the Greek-speaking world! (I Pet. 1:1). …

The point is that the original copies of the manuscripts were in the Greek-speaking world to begin with. They were NOT in Latin-speaking Italy! They were originally written in Greek. … around 150 A.D. Polycarp of Greek Asia Minor was still preserving the Truth! He was a disciple of the Apostle John. (Kroll, p. 18)

We in the Continuing Church of God assert that the Apostle John, believed to have died in Asia Minor and to have lived past the deaths of the other original twelve apostles, had the entire canon from the time Jesus had him pen the last book of the Bible.

Another reason it is logical to conclude that the Church in Asia Minor would have the entire New Testament is because most of the New Testament was written to or from church leaders in Asia Minor (none were written to or from Alexandria, Egypt).

There are a total of 27 books in the New Testament. At least 9 books of the New Testament were directly written to the church leaders in Asia Minor. The ones clearly written to those in Asia Minor include Galatians, Ephesians, Colossians, 1 & 2 Timothy (Timothy was in Ephesus), Philemon, 1 Peter, 3 John, and Revelation. According to The Ryrie Study Bible John’s Gospel, 1 Corinthians, 1 & 2 John, and possibly Philippians, were written from Ephesus. In addition to these 14, there seem to be more as 1 & 2 John and 2 Peter, and possibly Jude may have also been mainly directed to one or more of the churches in Asia Minor.

The Book of James was written to “the twelve tribes which are scattered abroad” (James 1:1). Some of them were in Asia Minor. Others according to the historian Josephus were “beyond Euphrates.” It is also likely that some others, were written at least partially from Asia Minor. Acts, for example, specifically has a portion written to Christians in Ephesus.

So probably 14 to 20 New Testament books were written to or from Asia Minor (plus it has been claimed that all four gospel accounts were as well, though this is less certain, though one or more other than John may have been).

There is only one book written to those in Rome (it never mentions any of the so-called Roman bishops), with 2 to Corinth, 2 to Thessalonica, and 1 to Crete (Titus), a total of 7 letters not sent from nor addressed to those in Asia Minor.

What this clearly shows, is that although there were Christians in various areas, the focus for the New Testament writers were the churches in Asia Minor. And interestingly, the last book of the Bible is specifically addressed to the churches of Asia Minor (Revelation 1:4,11). It was in Asia Minor that the NT canon was originally formed. …

Polycarp received the texts from the apostles, like John. Consider the following from Irenaeus:

But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna … always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time. (Adversus Haeres. Book III, Chapter 3, Verse 4)

Polycarp was appointed by the apostles and taught what was received (“handed down”). He respected and highly quoted scripture.

Furthermore, it also should be mentioned that there is an ancient historical document known as the Harris Fragments (ca. 2nd or 3rd century) that also discusses Polycarp. The University of Notre Dame Press states that is “an important, if little known, text on Polycarp of Smyrna, Bishop and martyr, and his association with the apostle John.”

Basically, the Harris Fragments stress that Polycarp’s connection with the Apostle John, teach he was appointed bishop of Smyrna by John, and that he died a martyr’s death at age 104. Here are some translated quotes from the Harris Fragments ([ ] in source):

There remained [—]ter him a disciple[e —] name was Polycar[p and] he made him bishop over Smyrna … He was … old man, being one hundred and f[our] of age. He continued to walk [i]n the canons which he had learned from his youth from John the a[p]ostle. (Weidman, Frederick W. Polycarp and John: The Harris Fragments and Their Challenge to Literary Traditions. University of Notre Dame Press, Notre Dame (IL), 1999, pp. 43-44)

By mentioning the term “canons” the Harris Fragments could possibly be suggesting that John passed the knowledge of the proper books of the Bible to Polycarp — and that would seem to be the case. (It seems to be in the singular form in the actual Greek — Weidman, oddly displays what appears to be a combination of upper- and lower-case Greek characters ‘ΚαΝΝωΝ’ as the original source for the translation on p. 25.) But even if canon(s) meant only the measure of the right way to be a Christian that early, that strongly supports the view that the Apostle John would have passed on his knowledge of the books of the Bible to Polycarp. The canon was known by the Church of God in Asia Minor in the 2nd century. All should realize that to be faithful to apostolic Christianity that they should imitate Polycarp and John as they did Christ (cf. 1 Corinthians 11:1).

There was a chain of custody of the New Testament scriptures from the apostles to Polycarp and others in the 2nd century. …

Papias was a Church of God leader in Hieropolis in Asia Minor. He was born in the 1st century, died in the 2nd century, and knew the Apostle John as well as Polycarp of Smyrna. Here is what Papias wrote that John, called the ‘presbyter,’ told him:

  1. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. (Eusebius. The History of the Church, Book 3, Chapter XXXIX; Digireads, pp. 68-69)

So, Papias said that it was John who told him that Mark wrote a gospel account, based upon information Mark got from Peter — and that the information Mark wrote was accurate. This further demonstrates that John and the faithful in Asia Minor knew the New Testament and believed it.

A later leader in Asia Minor, Polycrates of Ephesus, claimed that he had the complete Bible (circa 193 A.D.):

For in Asia also great lights have fallen asleep … Among these are Philip, one of the twelve apostles, … John, who was both a witness and a teacher, who reclined upon the bosom of the Lord … Polycarp in Smyrna, … Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis …

Ihave gone through every Holy Scripture. (Eusebius. The History of the Church, Book V, Chapter XXIV, Verses 2-7. Translated by A. Cushman McGiffert. Publishing, Stilwell (KS), 2005, p. 114)

And Polycrates would have agreed with the earlier list that Melito of Sardis put together as he also referred to Melito as being faithful. Polycrates could not have declared he went “through every Holy Scripture” if he did not know what the scriptures were. …

Some of the evidence from Papias, Polycarp, and Polycrates may have been part of why some scholars, such as the late James Moffatt, have understood that Asia Minor had the complete canon:

Was not the Apostolic Canon of scripture first formed … in Asia Minor? (Excerpt of James Moffatt’s review, p.292. In: Bauer W. Orthodoxy and Heresy in Earliest Christianity, 2nd ed. Sigler Press Edition, Mifflinown (PA), 1996)

The true Church of God was predominant in Asia Minor until the early third century and it had the original and true canon. The fact is that the Church of Rome states it did not have the canon until centuries later.

Anyway, there is more proof that the true Church of God had the canon and had originally preserved the books. But most Roman Catholics have not had that pointed out to them.

Here is a ‘Chain of Custody’ chart that is in our free online book: Who Gave the World the Bible? The Canon: Why do we have the books we now do in the Bible? Is the Bible complete?


Timeline of Custody

Church of God   Date Greco-Roman-Protestants
God inspired various ones to write the gospels and other letters, and other parts of the New Testament. c. 40-92 God inspired various ones to write the gospels and other parts of the New Testament.
Paul writes Timothy to bring Mark and the parchments (2 Timothy 4:11-13). c. 66 Paul writes Timothy to bring Mark and the parchments (2 Timothy 4:11-13).
Peter has Paul’s writings (2 Peter 3:15-16). c. 66 Peter has at least some of Paul’s writings (2 Peter 3:15-16).
John gets writings from Peter. c. 66 John gets some writings from Peter.
Peter and Paul are killed. c. 67 Peter and Paul are killed.
In Patmos, John pens the last book of the Bible (Revelation 1:9-11). He is the last disciple to bind and seal the testimony (cf. Isaiah 8:16). c. 92 In Patmos, John pens the last book of the Bible (Revelation 1:9-11).
John moves back to Ephesus. c. 96 John moves back to Ephesus.
John passes the finalized canons on to Polycarp of Smyrna and others. c. 98 John passes knowledge to Polycarp of Smyrna.
Papias of Hierapolis shows he accepted Revelation as scripture. c. 120
Polycarp quotes or alludes to every one of the 27 books of the New Testament (including Hebrews, 1 & 2 Peter, and James) and notes that those of Philipi are “well versed in the Sacred Scriptures.” c. 135 Polycarp refers to various NT books and notes that those of Philipi are “well versed in the Sacred Scriptures.”
c. 160 Shepherd of Hermas and Gospel of Peter are considered to be scripture.
c. 175 Muratorian Canon includes Apocalypse of Peter and Wisdom of Solomon, but excludes Book of Hebrews, James, 1 Peter, 2 Peter, and one of John’s epistles.
Melito of Sardis lists the books of the Old Testament, but does not include any of the Apocrypha. Melito’s use of the term ‘Old Testament’ presupposes that he also knew the New Testament. c. 175 Melito of Sardis lists the books of the Old Testament, but does not include any of the Apocrypha. Melito’s use of the term ‘Old Testament’ presupposes that he also knew the New Testament. Apocrypha used by some Greco-Romans.
Polycrates of Ephesus said he and others in Asia Minor had “gone through every Holy scripture.” c. 192
Serapion of Antioch condemns Gospel of Peter as pseudepigrapha (ψευδεπιγραφα) after seeing it for the first time. c. 209 Gospel of Peter still being used.
Serapion says the books were “handed down” to those in Antioch/Asia Minor, as opposed to those he encountered in Egypt. c. 209
c. 180-250 School in Alexandria, with Origen in the 3rd century, classifies Hebrews, 2 Peter, 2 and 3 John, James, and Jude as “contested writings.”
c. 230 Origen sees major problems with the Septuagint texts, but it is still used.
c. 250 Cyprian of Carthage’s “first Latin Bible” fails to include Hebrews, 2 Peter, James, and Jude.
School in Antioch, with Lucian predecessors, then Lucian himself, improves Greek Septuagint by using Hebrew Masoretic documents and also edits the ‘Traditional Text’ of the Greek New Testament. c. 250-312
c. 320 Eusebius writes that Hebrews, James, Jude, 2 Peter, 2 John, 3 John, and Revelation are disputed.
367 Athanasius lists the 27 books of the New Testament.
c. 380 Canon 85 of the Apostolic Constitutions includes the “two Epistles of Clement” among its “sacred books.”
382 Damasan catalogue has a canon for the Roman Church with the Book of Hebrews.
Nazarene Christians use the Old and New Testaments without the Apocrypha. c. 382 -395 Jerome works on Latin Vulgate Bible, but does not want to include the Apocrypha. He notices that he is often using corrupted texts.
Nazarenes continued with the original canon. c. 382-404 Jerome consults with one or more Nazarene Christians on the canon.
393 Augustine said Hebrews was still disputed.
c. 405 Pope Innocent I left Hebrews out of his list of the New Testament canon he sent to Exsuperius.
c.405 Jerome completes his Bible, and, after succumbing to pressure, includes the Apocrypha.
419 Council of Carthage adopts catalogue of canon.
Nazarenes and Proto-Waldenses preserve the books. Their canon included the whole of the New Testament. 5th-7th centur-ies
Constantine of Mananali (Armenia) receives much of the New Testament in Greek from an Syrian/Antiochian and translates it. c. 650
Proto-Waldenses preserve and translate the books. 7th-11th centur-ies
Team led by Peter Waldo translates the entire New Testament and parts of the Old Testament. 12th century
Waldenses preserve and translate the books. 12th-15th centuries
Waldensian books taken by supporters of Rome. 12th-15th centur-ies Edicts against the Waldeneses issued by Roman Catholics in 1184 (Synod of Verona), 1215 (Fourth Lateran Council), and 1487 (Bull by Innocent VII).
1522 Martin Luther included Apocrypha in his translation of the Bible.
Huldrych Zwingli did not accept Revelation as scripture.
1546 Martin Luther still doubted the inclusion of Hebrews, James, Jude, and Revelation.
1546 Rome’s Council of Trent declares fixed canon is a dogma that cannot be changed.
1611 King James Version published with the Apocrypha as part of the appendix.
1672 Eastern Orthodox finalize their canon, at the Synod of Jerusalem, which includes the Apocrypha.
19th centu-ry Protestants drop the Apocrypha from the appendix of the edited KJV.
Church of God leaders continued to cite the same canon of scripture from prior to the Protestant Reformation to present. They basically continue to point to the Masoretic Hebrew and a version of the Textus Receptus as the best available scriptural texts. 16th– 21st centur-ies

There are basically two views of the canon.

The last column reflects, to a significant degree, the major scholastic view today. It shows a lack of chain of custody of the books of the Bible as the Greco-Roman churches were confused. It is because of Greco-Roman confusion that most scholars do not believe that the true church had the canon from the beginning.

But that scholastic view is not only historically wrong, it essentially goes against scripture (cf. 2 Timothy 3:16-17; Matthew 16:17-18, Hebrews 13:5).

That being said, the first column hopefully provides enough scriptural and historical information to show the honest inquirer that, yes, there is evidence that the Church of God had the canon from the beginning. This is also consistent with scriptures such as Isaiah 8:16, Matthew 16:18, and Ephesians 2:19-22.

The true chain of custody for the Church of God has continued to hold the same books of the canon of scripture to this day.

Because the Greco-Roman churches often included certain books they dropped and did not include others which they added, that would not be considered an unbroken chain of custody.

Although Jesus taught that His church would be a “little flock” (Luke 12:32), most scholars ignore that and accept that the Greco-Romans (and later the Protestants) represent Christianity as a whole. So, they have tended to teach the Greco-Roman view as fact.

God gave the world the Bible, and while He has allowed the Greco-Roman-Protestants to publish versions of it, He had a plan all along which involved His church.

Hopefully, this post will assist in all having a better understanding of who gave the world the Bible.

As far as which church actually represents the “original Bible Christians” goes, the article Which Is Faithful: The Roman Catholic Church or the Continuing Church of God? helps demonstrate (often from Roman Catholic approved sources) why it is not the Church of Rome.

Some items of possibly related interest may include:

Who Gave the World the Bible? The Canon: Why do we have the books we now do in the Bible? Is the Bible complete? Are there lost gospels? What about the Apocrypha? Is the Septuagint better than the Masoretic text? What about the Textus Receptus vs. Nestle Alland? Was the New Testament written in Greek, Aramaic, or Hebrew? Which translations are based upon the best ancient text? Did the true Church of God have the canon from the beginning? Here are links to related sermons: Let’s Talk About the Bible, The Books of the Old Testament, The Septuagint and its Apocrypha, Masoretic Text of the Old Testament, and Lost Books of the Bible, and Let’s Talk About the New Testament, The New Testament Canon From the Beginning, English Versions of the Bible and How Did We Get Them?, What was the Original Language of the New Testament?, Original Order of the Books of the Bible, and Who Gave the World the Bible? Who Had the Chain of Custody?
The Old Testament Canon This article shows from Catholic accepted writings, that the Old Testament used by non-Roman Catholics and non-Orthodox churches is the correct version.
The New Testament Canon – From the Bible and History This article, shows from the Bible and supporting historical sources, why the early Church knew which books were part of the Bible and which ones were not.
Which Is Faithful: The Roman Catholic Church or the Continuing Church of God? Do you know that both groups shared a lot of the earliest teachings? Do you know which church changed? Do you know which group is most faithful to the teachings of the apostolic church? Which group best represents true Christianity? This documented article answers those questions.
The Apostle John He wrote a lot that people should study. John was an original apostle, early Christian leader, and the last of the original apostles to die. Here is a link to a related sermon titled Apostle John: The Disciple that Jesus Loved. John is the final original apostle that we in the Continuing Church of God trace our ecclesiastical succession through.
Laying on of Hands This is an elementary principle of Hebrews 6. Have you properly had hands laid upon you? Here is a link to a related sermon: Laying on of Hands and Succession.
Lost Books of the Bible? Is the Bible missing books? What about the Book of Jasher and the Book of Enoch? What are the pseudepigrapha?
Read the Bible Christians should read and study the Bible. This article gives some rationale for regular bible reading. Here is a link in Mandarin Chinese: 读圣经
Bible: Superstition or Authority? Should you rely on the Bible? Is it reliable? Herbert W. Armstrong wrote this as a booklet on this important subject.
Is Matthew 28:19 in the Bible? Some have claimed that Matthew 28:19 has added words as part of a trinitarian plot. Is that true?
What is the Appropriate Form of Biblical Interpretation? Should the Bible be literally understood? What do the writings of the Bible, Origen, Herbert W. Armstrong, and Augustine show?
Continuing History of the Church of God This pdf booklet is a historical overview of the true Church of God and some of its main opponents from Acts 2 to the 21st century. Related sermon links include Continuing History of the Church of God: c. 31 to c. 300 A.D. and Continuing History of the Church of God: 4th-16th Centuries and Continuing History of the Church of God: 17th-20th Centuries. The booklet is available in Spanish: Continuación de la Historia de la Iglesia de Dios, German: Kontinuierliche Geschichte der Kirche Gottes, French: L Histoire Continue de l Église de Dieu and Ekegusii Omogano Bw’ekanisa Ya Nyasae Egendererete.
Where is the True Christian Church Today? This free online pdf booklet answers that question and includes 18 proofs, clues, and signs to identify the true vs. false Christian church. Plus 7 proofs, clues, and signs to help identify Laodicean churches. A related sermon is also available: Where is the True Christian Church? Here is a link to the booklet in the Spanish language: ¿Dónde está la verdadera Iglesia cristiana de hoy? Here is a link in the German language: WO IST DIE WAHRE CHRISTLICHE KIRCHE HEUTE? Here is a link in the French language: Où est la vraie Église Chrétienne aujourd’hui? Here is a link to a short animation: Which Church would Jesus Choose?

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