Roman Catholic confessional (Didier Descouens)
COGwriter
Last year, the Vatican made a temporary announcement that is closer to the original practice of confession:
Pope: Catholics may now Confess Directly to God without a Priest Present
March 30, 2020
Due to coronavirus restrictions, the Vatican issued a dispensation temporarily dispensing with the need for meeting with a priest to confess sins.
A Vatican tribunal issued a notice last week stating that due to the pandemic, Catholics need not meet with a priest to be given absolution for their sins.
“This Apostolic Penitentiary holds that, especially in places most impacted by the pandemic contagion and until the phenomenon subsides, there are cases of grave necessity” meeting the criteria for general absolution, the notice about confession said.
The Apostolic Penitentiary, is chiefly a tribunal of mercy, responsible for issues relating to the forgiveness of sins in the Catholic Church. …
In an address at a Mass at the Vatican last week, the Pope advised that people unable to go to a priest due to pandemic restrictions should pray for forgiveness instead.
You do what the Catechism says,” he stated. “It is very clear: if you do not find a priest to hear your confession, speak to God, he is your father, and tell him the truth.” …
It should be noted that the rejection of confession to a priest was a major reason for Martin Luther, a seminal figure in the Protestant Reformation in the 16th Century, to break with the Catholic Church and for his subsequent excommunication from the Catholic Church. https://www.breakingisraelnews.com/147864/pope-catholics-may-now-confess-directly-to-god-without-a-priest-present/
Now, perhaps it should be added that the Church of Rome has always allowed for their members to pray directly to God for forgiveness of sins, but on the other hand has basically said that one should go to a priest to confess as the priest will prescribe penance–a list of prayers or penalties to supposedly help pay for the sins–even though Jesus paid the penalty for sins.
The Bible, of course, does say to confess sins, the Roman Catholic Church (RCC) has taken this beyond the practices recorded in the Bible or any found in early, historical, Christian documents.
What do the Bible and the Continuing Church of God (CCOG) teach?
Let’s start by reading a passage from the Douay-Rheims Bible (a Catholic version, abbreviated herein as DRB):
16 Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much. (James 5:16, DRB)
Notice that this was not a command to confess sins to the clergy.
For those who prefer a more modern version, the following is the same verse from the New Jerusalem Bible (another Catholic version, abbreviated herein as NJB):
16 So confess your sins to one another, and pray for one another to be cured; the heartfelt prayer of someone upright works very powerfully. (James 5:16, NJB)
Both versions teach confession of sins to lay members of the church as opposed to auricular (essentially audible) confession to a priest.
Here is the other time the Bible specifically talks about confessing sins:
7 But if we walk in the light, as he also is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. 10 If we say that we have not sinned, we make him a liar, and his word is not in us. (1 John 1:7-10, DRB)
The above says that Christians are to confess sins, and Jesus will forgive them. There is no discussion of penance here or in James 5:16.
According to other scriptures, God/Jesus again is the one we are to confess to:
11 For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 Therefore every one of us shall render account to God for himself. (Romans 14:11-12, DRB)
1 Wherefore, holy brethren, partakers of the heavenly vocation, consider the apostle and high priest of our confession, Jesus (Hebrews 3:1, DRB)
14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession. 15 For we have not a high priest, who can not have compassion on our infirmities: but one tempted in all things like as we are, without sin. 16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in seasonable aid. (Hebrews 4:14-16, DRB)
Notice also the following:
18 And many of them that believed, came confessing and declaring their deeds. 19 And many of them who had followed curious arts, brought together their books, and burnt them before all; and counting the price of them, they found the money to be fifty thousand pieces of silver. (Acts 19:18-19, DRB)
The above people apparently repented of their sins and destroyed certain wicked books, but this was not penance in the sense that the Church of Rome now advocates.
Since the Bible has a different view, than Rome now has, has the Roman Catholic Church changed its position? Well, yes it has, even though it has suggested otherwise in the past.
Notice some claims from The Catholic Encyclopedia about confession and penance:
Penance is a sacrament of the New Law instituted by Christ in which forgiveness of sins committed after baptism is granted through the priest’s absolution to those who with true sorrow confess their sins and promise to satisfy for the same…the Council of Trent declares, Christ principally instituted the Sacrament of Penance after His Resurrection, a miracle greater than that of healing the sick. “As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained’ (John 20:21-23)…
Clement I (d. 99) in his Epistle to the Corinthians not only exhorts to repentance, but begs the seditious to “submit themselves to the presbyters and receive correction so as to repent” (chapter 57), and Ignatius of Antioch at the close of the first century speaks of the mercy of God to sinners, provided they return” with one consent to the unity of Christ and the communion of the bishop”. The clause “communion of the bishop” evidently means the bishop with his council of presbyters as assessors. He also says (Letter to the Philadelphians) “that the bishop presides over penance”. (Hanna, Edward. The Sacrament of Penance. The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 18 May 2012 <http://www.newadvent.org/cathen/11618c.htm>)
But is that quite true?
First of all, there is no discussion in the New Testament that Jesus ever instituted penance for “forgiveness of sins committed after baptism.” So, while it is true that Jesus taught forgiveness of sin, that bold assertion about penance being instituted by Jesus is false (John 20:23 will be addressed later).
Although The Catholic Encyclopedia claims that the Letter to the Corinthians (which they it calls I Clement) indicates its version of confession and penance, the reality is that Letter specifically teaches the following about confession and repentance:
Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved…The Lord, brethren, stands in need of nothing; and He desires nothing of any one except that confession be made to Him… You therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. (Letter to the Corinthians (Clement), Chapters 7,52,57. Translated by John Keith. From Ante-Nicene Fathers, Vol. 9. Edited by Allan Menzies. (Buffalo, NY: Christian Literature Publishing Co., 1896.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/1010.htm>)
What about Ignatius? Well, he also did not teach penance in the modern Roman Catholic sense of the term. Notice what he really taught:
Ignatius, who is also called Theophorus, to the Church of God the Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia, which has obtained mercy, and is established in the harmony of God, and rejoices unceasingly in the passion of our Lord, and is filled with all mercy through his resurrection; which I salute in the blood of Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ, whom He has established in security, after His own will, and by His Holy Spirit…
3…For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. (Ignatius. Letter to the Philadelphians, Chapters 0,3. Translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0108.htm>)
Basically, Ignatius was teaching that those who left the church should be allowed back if they repent. That is not the same as teaching that the individuals who left have to fulfill a form of prescribed penance.
Now, Rome had a fairly corrupt Bishop, named Callistus, who a Catholic saint named Hippolytus said bribed his way and bought the bishopric of Rome (Hippolytus. Refutation of All Heresies, Book IX, Chapter VI. Excerpted from Ante-Nicene Fathers, Volume 5. Edited by Alexander Roberts & James Donaldson. American Edition, 1886. Online Edition Copyright © 2005 by K. Knight) (in violation of scripture, see Acts 8:20-23).
Well, it seems that Bishop Callistus was a factor in getting more involvement from some of the clergy. The Catholic Encyclopedia reported:
Pope Callistus (218-22) published his “peremptory edict” in which he declares: “I forgive the sins both of adultery and of fornication to those who have done penance.” Thereupon Tertullian, now become a Montanist, wrote his “De pudicitia” (A.D. 217-22)…: “I blush not at an error which I have cast off because I am delighted at being rid of it . . . one is not ashamed of his own improvement.” The “error” which he imputes to Callistus and the Catholics was that the Church could forgive all sins:.. ‘The Church can forgive sin, but I will not do that (forgive) lest they (who are forgiven) fall into other sins” (On Pudicity 21.7). (Hanna, The Sacrament of Penance)
So, Tertullian seems to be teaching that he feels that the Church can forgive certain sins, but whatever Callistus was doing in this realm was wrong. It should be noted that Tertullian had problems, including possibly not understanding that nearly all sins are pardonable by God (see also What is the Unpardonable Sin?).
Another Catholic source indicates that penance may have came about in the third century to deal with ‘Christians’ who sacrificed to idols to avoid being killed, and that many were required to do some penance to be accepted by the Church of Rome and the Eastern Orthodox (Monroy MS. The Church of Smyrna: History and Theology of a Primitive Christian Community. Peter Lang edition, 2015, p. 321).
Although the Church of Rome cites Tertullian as proof that the sacrament of confession was in widespread existence in the early 3rd century, it needs to be understood, that according the Catholic saint and Bishop Augustine, auricular confession to a priest was not the practice in the 4th/5th century—instead he advised people to pray to God for forgiveness:
15. Forgiveness of sins. You have [this article of] the Creed perfectly in you when you receive Baptism. Let none say, I have done this or that sin: perchance that is not forgiven me. What have you done? How great a sin have you done? Name any heinous thing you have committed, heavy, horrible, which you shudder even to think of: have done what you will: have you killed Christ? There is not than that deed any worse, because also than Christ there is nothing better. What a dreadful thing is it to kill Christ! Yet the Jews killed Him, and many afterwards believed on Him and drank His blood: they are forgiven the sin which they committed. When you have been baptized, hold fast a good life in the commandments of God, that you may guard your Baptism even unto the end. I do not tell you that you will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What has the Prayer? Forgive us our debts, as we also forgive our debtors. Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which you must needs be separated from Christ’s body: which be far from you! For those whom you have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.
(Augustine. Sermon to Catechumens on the Creed, Chapter 15. In: Seventeen short treatises of S. Augustine, Bishop of Hippo. Volume 22 of Library of fathers of the Holy Catholic Church. J. H. Parker, 1847. Original from Harvard University, Digitized Sep 28, 2007, p. 575)
Because of Callistus’ decrees and actions, Tertullian, after he discontinued any fellowship with the Roman Church himself, sarcastically dubbed him “our good pontifex maximus” (Tertullian. De Pudicitia, Chapter 1, verse 10. Unfinished English translation by Gösta Claesson, 1950-1980. http://www.tertullian.org/articles/claesson_pudicitia_translation.htm viewed 12/10/07) a title not assumed by the bishops of Rome until late in the 4th century, but a title that the pagan Roman emperors had signifying that they were the bridge between humans and the gods.
It is sad, but true, that lowered standards were major factors in making the majority of those who professed Christ part of the Greco-Roman confederation. Even Roman Catholic sources admit that Callistus made changes in the standards along that line (Matz T. St. Callistus I. Copyright 2009 Catholic Online. http://www.catholic.org/saints/saint.php?saint_id=31 viewed 06/23/09), hence showing again that the Church of Rome clearly has changed from their practices in the first (and early second) century. Callistus also allowed abortions.
The Council of Trent in the 16th century made a variety of statements about auricular confession. Perhaps the first one to deal with is the following:
CANON VI.–If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema. (The Council of Trent The Fourteenth Session The canons and decrees of the sacred and oecumenical Council of Trent, Ed. and trans. J. Waterworth (London: Dolman, 1848), 92-121. Hanover Historical Texts Project Scanned by Hanover College students in 1995. http://history.hanover.edu/texts/trent/ct14.html 05/19/12)
Of course, the above is wrong as this most certainly was not the practice of the early Christians nor the Church of Rome from the beginning. And lest someone claim that I am “anathema” for teaching this, the reality is that even the Catechism of the Catholic Church teaches that the “sacrament of forgiveness” was changed:
1447 Over the centuries the concrete form in which the Church has exercised this power received from the Lord has varied considerably. During the first centuries the reconciliation of Christians who had committed particularly grave sins after their Baptism (for example, idolatry, murder, or adultery) was tied to a very rigorous discipline, according to which penitents had to do public penance for their sins, often for years, before receiving reconciliation. To this “order of penitents” (which concerned only certain grave sins), one was only rarely admitted and in certain regions only once in a lifetime. During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the “private” practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. From that time on, the sacrament has been performed in secret between penitent and priest. This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament. It allowed the forgiveness of grave sins and venial sins to be integrated into one sacramental celebration. In its main lines this is the form of penance that the Church has practiced down to our day. (Catechism of the Catholic Church, 1447. Imprimi Potest + Joseph Cardinal Ratzinger. Image Books by Doubleday, NY 2003)
So, it took until the 7th century for the modern practice to develop widely, but it seems to have been related to Callistus’ actions combined with a syncretic adaptation of scripture and non-biblical practices that took time to develop (along with the general acceptance of the Greco-Romans to be willing to utilize practices of non-Christian religions with theirs). But the fact is that the Council of Trent was wrong–and this Council put forth many dogmas, all of which had papal approval–thus the Council of Trent disproves the idea of papal infallibility. Catholics really need to realize that.
So, it took until the 7th century for the modern practice to develop widely.
Of course, repentance was taught for becoming a Christian, and acknowledging our sins to God is taught for remaining one:
8 If we say, ‘We have no sin,’ we are deceiving ourselves, and truth has no place in us; 9 if we acknowledge our sins, he is trustworthy and upright, so that he will forgive our sins and will cleanse us from all evil. (1 John 1:9, NJB)
And while the Bible advocates repentance, penance is from outside of sacred scripture as well as the earliest traditions of the true Church of God.
While some Catholics believe that sins cannot be forgiven without the “sacrament of confession,” this is not the case. And, as the Catechism admits (#1447) the current “sacrament of confession” was not an original apostolic practice.
Furthermore, there were no ‘confessionals,’ like shown at the beginning of this post, used by early Christians. They also did not use crosses (there is one shown in the aforementioned confessional)–for details, check out the article What is the Origin of the Cross as a ‘Christian’ Symbol?
Penance vs. Repentance
The true Church of God which existed since the beginning (see, for example, the page The History of Early Christianity) is not Protestant (see, for example, the article Hope of Salvation: How the Continuing Church of God differ from most Protestants). It bases its beliefs primarily upon the Bible, which teaches:
38 ‘You must repent,’ Peter answered, ‘and every one of you must be baptised in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. (Acts 2:38, NJB)
Repentance was taught for becoming a Christian, and acknowledging our sins to God is taught for remaining one:
8 If we say, ‘We have no sin,’ we are deceiving ourselves, and truth has no place in us; 9 if we acknowledge our sins, he is trustworthy and upright, so that he will forgive our sins and will cleanse us from all evil. (1 John 1:9, NJB)
Christians are not to inflict punishment on ourselves, thinking that this will force God to hear our prayers (Isaiah 58:2-7). God is not interested in penance, but repentance and change. We should not be like certain Muslims and whip our backs, while effectively saying, “Look at our suffering, God, so hear us.”
And while the Bible advocates repentance, penance is from outside of sacred scripture as well as the earliest traditions of the true Church of God. While the Church of Rome tends to claim that its beliefs come from sacred scripture or the traditions of the original apostles, the idea of auricular confession and penance did not come from either source–they are late heresies, essentially adopted from non-Christian sources.
The Bible teaches against a worldly repentance:
10 For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. (2 Corinthians 7:10)
Here is something that the late Herbert Armstrong wrote related to that:
Admit Your Sins
Prayer and fasting aren’t the only requirements in seeking God. If you will read back over the examples of Daniel and Nehemiah as well as any of the other prophets of God, you will notice that in every case they FREELY ACKNOWLEDGED their own sins and shortcomings. It takes a deeply sincere man to say, “Search me, O God, and know my heart: try me and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23-24).
If we are earnestly seeking God and His way, this is the attitude we will be reflecting. We will freely admit our own sins and shortcomings and be earnestly importuning God to show us the right way. Jeremiah said, “O Lord, I know that THE WAY OF MAN IS NOT IN HIMSELF: it is not in man that walketh to direct his steps. O Lord, correct me, but with judgment; not in your anger, lest you bring me to nothing” (Jer. 10: 23-24).
We as individuals do not know how to live. Once we begin to learn that lesson, and look to God to show us how to live and how to change our lives, we are on our way to real repentance.
The steps are simple. Yet it is not easy to completely give of yourself, to admit your own faults and sincerely ask for God’s forgiveness.
Turn From Own Ways
The people of this world outwardly follow many of these steps and yet fall short in the final, most important of all the steps — TURNING FROM THEIR WICKED WAYS. That is why it is so hard to distinguish between the believer and the non-believer. That is why the “distance between our professed faith and our daily performance is astronomical.” So many people of this day and age profess to be repentant — profess Christianity and yet still live in all the wretchedness of their sinful ways. So, finally, one of the most important of all the steps in coming to true repentance is to STOP SINNING! Millions CLAIM membership in a church. They loudly proclaim their belief in Jesus Christ. They testify for Christ, BUT THE FRUIT IS NOT THERE.
All too often our repentance is the worldly repentance spoken of in II Corinthians 7:10. What we really need to come to see and understand is the kind of repentance God speaks of. “Therefore also now, saith the Eternal, Turn ye even to me WITH ALL YOUR HEART, and with fasting, and with weeping, and with mourning: and REND YOUR HEART, and not your garments, and turn to the Eternal your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil”. (Joel 2:12-13).
No, God doesn’t want the worldly kind of repentance which is manifested by a trip down the sawdust trail. No, He doesn’t just want your name on the membership rolls of some church. What God wants and what you should come to deeply desire is to SINCERELY acknowledge your sins and ask forgiveness. God wants you to say, “I’M SORRY” — and mean it! He wants you to repent of breaking and to begin obeying His LAW. (Armstrong HW. Just What Do You Mean — Repentance?)
Notice, he taught that sins are to be acknowledged and behavior changed. More on this subject is also covered in the article When You Sin: Do You Really Repent?
All Sins that Are Properly Repented of Will Be Forgiven
While some Catholics believe that sins cannot be forgiven without the “sacrament of confession,” this is not the case. And, as the Catechism admits (#1447) the current “sacrament of confession” was not an original apostolic practice.
While some people erroneously believe that God could not forgive them and that they have possibly committed the “unpardonable sin,” those who feel that way pretty much can be assured that they have not committed it–recall that scripture teaches:
9 If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. (1 John 1:9, DRB)
For more details about the “unpardonable sin,” please see the article What is the Unpardonable Sin?
The Bible, like the Continuing Church of God, says to confess sins to one another but mainly to the Father or Jesus Christ. Scripture does not say to do so to a priest, nor does the Bible ever authorize penance for sin. For more details, check out the new article History of Auricular Confession and the ‘Sacrament of Confession’
Some items of possibly related interest may include:
History of Auricular Confession and the ‘Sacrament of Confession’ Did early Christians confess their sins to priests? A related sermon is Confess to God and truly repent.
Beliefs of the Original Catholic Church Did the original “catholic church” have doctrines held by the Continuing Church of God? Did Church of God leaders uses the term “catholic church” to ever describe the church they were part of? Here are links to related sermons: Original Catholic Church of God? and What Type of Catholic was Polycarp of Smyrna?
Christian Repentance Do you know what repentance is? Is it really necessary for salvation? A related sermon is also available titled: Real Christian Repentance.
When You Sin: Do You Really Repent? This is an article by Charles F. Hunting.
What is the Unpardonable Sin? What is it? Can you repent of it? Do you know what it is and how to avoid it? Here is a link to a related sermon video The Unpardonable Sin and the Prodigal Son. Here is a link to a shorter video The ‘Unpardonable Sin’ and ‘Climate Change’?
Christians: Ambassadors for the Kingdom of God, Biblical instructions on living as a Christian This is a scripture-filled booklet for those wishing to live as a real Christian. A related sermon is also available: Christians are Ambassadors for the Kingdom of God.
Was Celibacy Required for Early Bishops or Presbyters? Some religions suggest this, but what does the Bible teach? What was the practice of the early church?
Did the Early Christian Church Practice Monasticism? Does God expect or endorse living in a monastery or nunnery?
Were the Early Duties of Elders/Pastors Mainly Sacramental? What was there Dress? Were the duties of the clergy primarily pastoral or sacramental? Did the clergy dress with special liturgical vestments? Can “bishops” be disqualified as ministers of Christ based on their head coverings?
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.
What is the Origin of the Cross as a ‘Christian’ Symbol? Was the cross used as a venerated symbol by the early Church? Two related YouTube videos would be Beware of the ‘Ecumenical Cross’, The Chrislam Cross and the Interfaith Movement, and Origin of the Cross.
Hope of Salvation: How the Continuing Church of God differs from Protestantism How the real Church of God differs from mainstream/traditional Protestants, is perhaps the question I am asked most by those without a Church of God background. As far as some changes affecting Protestantism, watch the video Charismatic Kenneth Copeland and Anglican Tony Palmer: Protestants Beware! [Português: Esperança do salvação: Como a igreja do deus difere da maioria de protestantes]. Several related sermon are also available: Protestant, Baptist, and CCOG History, The First Protestant, God’s Command, Grace, & Character, The New Testament, Martin Luther, and the Canon, Eucharist, Passover, and Easter, and How Does the Church of God Differ from Protestantism?
The History of Early Christianity Are you aware that what most people believe is not what truly happened to the true Christian church? Do you know where the early church was based? Do you know what were the doctrines of the early church? Is your faith really based upon the truth or compromise?
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?
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.
