1. The True Colours of The UBS

Launched in 1946, The United Bible Societies is an organization composed of more than 100 national Bible societies.

One hundred different Bible societies belong to the United Bible Societies as of January 1985. (EP News Service, Jan. 25, 1985)

As of 1986, there were 108 member societies involved in the United Bible Societies (Christian News, Dec. 8, 1986, p. 22)

You will find an affiliate of the United Bible Societies actively involved in Christian work in practically any locality, especially if it is an ecumenical activity.

The first Bible Society was formed in England in 1804 and named the British and Foreign Bible Society.

"On 7 March 1804, at London Tavern, the British and Foreign Bible Society (BFBS) was established." (The History of Christianity, p. 558, Lion Publishing, 1977)

The BFBS, which was a founding member of the UBS in 1946, was apostate from its beginning:

Unitarians deny the Triune God of the Scriptures, and scoff at Christ's Deity, yet, the British and Foreign Bible Society brought these heretics into its membership upon its founding at the turn of the 19th century.

"When the constitution of the British and Foreign Bible Society was first formulated, it was understandably not foreseen that the question of Unitarianism would have much relevance to the society's work. Before long, however, Unitarians gained substantial influence upon the affairs of The Bible Society, particularly in Europe, where some auxilliary societies were run almost exclusively by persons of Unitarians beliefs." (Brown, op. cit. p. 12.)

The failure to secure a provision in the society's constitution to remove the Unitarian heretics led to the formation of a separate organization in 1831, the Trinitarian Bible Society. Now you know where how the name came about.

"The Trinitarian Bible Society was founded in 1831 after a period of controversy among supporters of the British and Foreign Bible Society regarding the constitution and policy of that Society. Deep concern was expressed over the lack of a Scriptural doctrinal basis sufficiently explicit to ensure that `Unitarians' denying the Deity of the Lord Jesus Christ could not be admitted to membership or hold office in the Society. A motion recommending the adoption of such a basis was the subject of a prolonged and heated debate in Exeter Hall in the Strand, London, at the Annual Meeting. The motion was rejected by a large majority, but those who were deeply convinced that the decision was wrong from `Provisional Committee' ... When it became clear that there was no prospect of bringing this about [the changing of the BFBS's unscriptural policies], the `Provisional Committee' convened a meeting to establish a Bible Society on Scriptural principles." (Trinitarian Bible Society Quarterly Record, No. 475, April-June, 1981, p. 3.)

The BFBS worked with Roman Catholic Church, the growth of this partnership has coincided closely with the proliferation of the new texts and versions of Scripture,

"Roman Catholics also enjoyed the support of the BFBS. Soon after its founding, the BFBS sent funds to Bishop Michael Wittmann [Roman Catholic] of Regensburg. When the Bavarian priest, Johannes Gossner prepared a German translation of the New Testament, he too was supported by the BFBS. The main Catholic agent of the BFBS was, however, Leander van Ess, a priest and professor of [Catholic] theology at Marburg...The energetic Van Ess distributed more than 500,000 copies of his New Testament with the aid of the BFBS" (Lion's, The History of Christianity, p. 558)

"The policy of the United Bible Societies regarding the Apocrypha and interconfessional co-operation with Roman Catholic scholars on Bible translations was outlined in a booklet published by the American Bible Society in 1970 ... Referring to the interdenominational character of the Bible societies, [the booklet] states that Roman Catholics participated in the founding of some Bible societies in Europe, and that `the British and Foreign Bible Society from the beginning co-operated with Roman Catholic groups.' It is also acknowledged that Roman Catholic churchmen were invited to participate in the founding of the American Bible Society in 1816." ("The Bible Societies," Trinitarian Bible Society Quarterly Record, Jan.- Mar., 1979, pgs. 13-14)

"In 1946 the United Bible Societies organization was formed and now coordinates the work of most of the world's Bible societies. , including the British and Foreign Bible Society, the National Bible Society of Scotland, the American Bible Society, and the Netherlands Bible Society, among others. It is, in effect, the `Bible society wing' of the World Council of Churches." (Andrew Brown, The Word of God Among All Nations, London: Trinitarian Bible Society, 1981, p. 124)

"The work of joint Bible translation and distribution between Protestants and Catholics was encouraged by `the Driebergen conference of Bible societies in June 1964, which was attended also by Roman Catholics. The chief recommendations of the conference were: to prepare a "common text" of the Bible in the original languages, acceptable to all Churches, including Roman Catholics; and to explore the possibility of preparing a "common translation" in certain languages, which could be used by Protestants and Roman Catholics alike. It was further recommended that the Bible societies should consider translating and publishing the Apocrypha when Churches specifically requested it'." (Andrew Brown, The Word of God Among All Nations, p. 122.)

"In 1965, the Second Vatican Council set a seal of approval on this form of co-operation. In the Constitution on Divine Revelation it was stated that `Easy access to sacred Scripture should be provided for all the Christian faithful.' ... Further: `If given the opportunity and the approval of Church authority these translations are produced in co-operation with the separated brethren [non-Catholics] as well, as Christians will be able to use them.' [The Documents of Vatican II, translated in W.M. Abbott--J. Gallagher, 1966, `Constitution on Divine Revelation' VI/22]. These provisions meant that new translations did not have to be based on the Latin Vulgate, and inter-confessional co-operation was permitted." (Brown, op. cit., p. 122.)

"One result of Vatican II was the setting up in 1966 of the Vatican Office for Common Bible Work ... An example of the new spirit of co-operation was soon found, in the revision of the Bible in Swahili. It was reported in 1966 that the Roman Catholic Tanganyika Episcopal Conference had reached agreement with the British and Foreign Bible Society on the use of the text of the Union Version of 1952, with the understanding that the Apocrypha would be included as well as selected notes and comments from the Jerusalem Bible [a Roman Catholic Version]. ... The BFBS thus again abandoned its former policy of excluding the Apocrypha, and notes and comments." (The Bible Translator, United Bible Societies, April 1966; The Word of God Among All Nations, pgs. 123-124.)

1966 was also the year the Bible society's Today's English Version New Testament was first published and gained almost immediate acceptance by the Roman Catholic Church.

"In 1969 another development took place, with the formation of the World Catholic Federation for the Biblical Apostolate. The object of this organization was to co-ordinate the Bible translation work of Catholic scholars and facilitate their co-operation with the United Bible Societies." (Brown, op. cit., p. 124.)

"The Secretary of the Italian Bible Society reported that during 1975 Pope Paul VI distributed during his personal audiences 300,000 copies of the Epistle of James, specially prepared by the United Bible Societies and the World Catholic Federation for the Biblical Apostolate." (Trinitarian Bible Society Quarterly Record, Jul.-Sep. 1978, pgs. 6-8.)

It was in 1976 that the complete "common language" New Testament was published in Italian as a joint project of the United Bible Societies and a Catholic group with explicit Vatican approval. Bible Society for the distribution of this New Testament, with the approval of their Bishop, and that the translation of the Old Testament started after a seminar held under the auspices of the United Bible Societies during June 1977. The Ludwigshafen assembly was informed that the Italian New Testament was presented to the Bishops attending the Synod in Rome as `an example of modern dynamic equivalent translation [actually referring to a very loose and careless paraphrase!], and as a model of interconfessional cooperation'." (Trinitarian Bible Society Quarterly Record, op. cit.)

The United Bible Societies are at the center of today's unscriptural ecumenical movement

An illustration of the Bible societies' ecumenical endeavors is seen in the following report of a meeting of the American Bible Society:

"[The American Bible Society meeting was] one of the most widely representative Christian gatherings in the U.S.A., or possibly in the entire world and included a Roman Catholic archbishop as speaker and on panel had a Seventh-day Adventist. There were representatives from 46 different denominations, including Roman Catholic, Greek Orthodox, and even a Christian Scientist." (Plains Baptist Challenger, September 1982)

"Nearly 80 percent of the world's Bibles are distributed through the United Bible Societies." (EP News Service, Aug. 18, 1984)

As of 1986, there were 108 member societies involved in the United Bible Societies (Christian News, Dec. 8, 1986, p. 22)

"By the year 1989 total world distribution by all members of the United Bible Societies reached 666,479,288 copies of Scripture." (Record, American Bible Society: Jan. 1991)

A booklet published by the American Bible Society in 1970, outlines The Bible societies' policy regarding ecumenicalism, referring to the interdenominational character of the Bible societies, the article states that `their sole concern is to recruit every believer, whatever his private creed may be,' to join in the urgent task of proclaiming the Gospel in every tongue. ... The Societies `endeavor to serve the whole Church of Christ irrespective of denominational divisions and credal [DOCTRINAL] distinctions.'" (Trinitarian Bible Society Quarterly Record (Jan.-Mar., 1979), pgs. 13-14.)

So the Bible society who are supposedly concerned that the Bible should be distributed throughout the world, are unconcerned about the teachings of the Bible.

"Norwegian theologian Gunnar Johan Stalsett, 50, is the new general secretary of the Lutheran World Federation. ... He has been general secretary of the Norwegian Bible Society. ... He is a member of the central and executive committees of the World Council of Churches, and of the general and executive committees of the United Bible Societies." (Ecumenical Press Service, Feb. 10-12, 1985)

We see from the above that we have a man who is a high leader in the United Bible Societies and at the same time a leader in the totally apostate World Council of Churches. Another illustration of the Bible societies' apostate relationships is the fact that former Archbishop of Canterbury, Michael Ramsey, was a president of the United Bible Societies:


Michael Ramsey denied many of the Bible's most important teachings and was also a leader in the back-to-Rome movement in the Anglican Church.

He was president of the United Bible Societies when their conference was held in Driebergen in Holland in 1964.

"[This] Conference encouraged the preparation of a common text [referring to a joint endeavor between the United Bibles Societies and the Roman Catholic Church] in the original languages, and common translations of the Bible that may be published either in common [with the Roman Catholic Church] or separately as circumstances may require." ("The Bible Societies," Trinitarian Bible Society Quarterly Record, Jan.-Mar. 1979, pgs. 13-14)

In 1966, two years after this Bible society conference, Archbishop Ramsey, who was also one of the World Council of Churches Presidents, made a visit to the Pope in an effort to rebuild bridges to Rome. Apart from Ramsey's predecessor, Geoffrey Fisher, no Archbishop of Canterbury had called on a Pope since 1397, long before Henry VIII broke with Rome.

Ramsey addressed the Pope as, "Your Holiness, dear brother in Christ," and as his main point said, "It is only as the world sees us Christians growing visibly in unity that it will accept through us the divine message of peace." Pope Paul replied, describing the meeting as a rebuilding of "a bridge that for centuries had lain fallen between the Church of Rome and Canterbury; a bridge of respect, of esteem and charity." The two men sealed the symbolic reconciliation of the churches by a "kiss of peace"--actually an embrace. The Anglican bishops and clergy of Canterbury's retinue bowed to kiss the Pope's ring. (Don Stanton, Mystery Babylon, Secunderabad: Maranatha Revival Crusade, Apr. 1981)

The following year, 1967, Ramsey visited the United States. At one meeting in Little Rock, Arkansas, he mentioned his meeting with the pope and described it in this way:

"The Pope and I walked arm in arm out in St. Peter's Basilica and there we bowed and dedicated ourselves in a common dedication, the task of unifying the church. We did not mean we were going to unify the Anglican Church and the Catholic Church only, but we meant we were going to unify all Christendom and all the churches of the world. By unifying them, we did not mean just establishing diplomatic recognition among denominations, but we were going to unify all of them into one church. That is the task that is before us today, to unify all Christendom into the Holy Catholic Church." (Michael Ramsey, former Archbishop of Canterbury, speaking at Christ Episcopal Church, Little Rock, Arkansas, Sep. 15, 1967, quoted by M.L. Moser, Jr., Ecumenicalism Under the Spotlight (Challenge Press), pgs. 22- 23)

In 1972, Ramsey made ecclesiastical history by preaching in Manhattan's Roman Catholic St. Patrick's cathedral at a service attended by Terence Cardinal Cook and Archbishop Lakovos of the Greek Orthodox Church of North and South America. The Archbishop commented,

"I can foresee the day when all Christians might accept the Pope as the Presiding Bishop." (Stanton, op. cit.)

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