ON THE CHURCH

By William Kilgore

The Greek word ekklesia appears in the NT some 100+ times and is most often rendered in our English Bibles as "church." Of these references, the great majority refer to local "assemblies" of believers, many of them in the homes of believers (cf. Acts 7:38; 8:1-3; 11:22-30; 19:32,39,41; Heb. 2:12; 10:25). There is, however, another sense in which "church" appears that is always quite obvious within the context. This connotation is much more general and is clearly a universal reality. These passages form the Biblical basis for the Protestant evangelical doctrine of the "invisible Church," often falsely labled a "theory" by its opponents (Roman-Catholics, Orthodox, Church of Christ, Landmark Baptists, and others).

"The Church" as a universal reality is identical to the universal community of all believers. This is evident in several NT passages. In Acts 2:47, we are told that "the Lord added to the church daily such as should be saved." No specific local, visible assembly is in view here. This is a general statement concerning a general reality. In 1 Cor. 15:9, when Paul says that he "persecuted the church of God," he simply means that he persecuted Christians in general. We see this same general usage by Paul in Gal. 1:13 and again in Phil'p. 3:6.

Eschatologically speaking, the Church is synonymous with the total number of the elect from Adam to the Second Coming of Christ; i.e., the same foreknown group that Christ made atonement for (cf. Acts 20:28 and Eph. 5:25). Christ has built (and is building) "His Church" upon the recognition and confession of Who He is (Matt. 16:18 - this same concept is also true in the reverse - the Church is likewise the "foundation" of this truth - 1 Tim. 3:15 - which is elaborated in 1 Tim. 3:16).

"The Church," then, is a new race - a "new humanity" (1 Cor. 10:32) - born supernaturally by the Sovereign Spirit of God (cf. John 3:8). Christ Himself (read: God in the flesh) is the "Head" of this new humanity (Eph. 1:22; 5:23-32), being the "last Adam." Christ is the "firstborn among many btethren" (Col. 1:18), all believers collectively being "the church of the Firstborn" (Heb. 12:23). "The Church" (i.e., believers collectively) is His "body" (Col. 1:24) by virtue of its union with Him through the new birth (note Heb. 12:23) - the "unity" of "the Church" is "of the Spirit" (Eph. 4:3), while "visible" unity is far from perfect (1 Cor. 13:12) and is progressive in nature (Eph. 4:13). "The Church" is inseparably linked with God's predestined plan for His elect (cf. Eph. 3:10,21).

Heb. 12:23 irrefutably proves the doctrine of a universal invisible Church. In addition to "the church of the firstborn" (mentioned above), this church is also called "the general assembly." This phrase is a translation of one Greek word, paneguris. This word carries the meaning of a universal companionship. Furthermore, within the entire context of verses 22-24, this "church" is obviously universal in scope and - of necessity - "invisible."

We can also learn much about the universal Church by recognizing God-inspired synonyms, one of which is "the house/household of God" (as established by 1 Tim. 3:15). That this is the equivilent of the community of all believers is evident from Jn. 14:2; Gal. 6:10; Heb. 3:6; and 1 Peter 4:17. It is our faith in Christ that makes us part of "God's household," i.e. "His Family," i.e. "the Church" (see Eph. 2:11-19 - It is "of faith"). We are the "living stones" that make up this group (1 Peter 2:5).

By reasonable inference, then, the Church is "hidden" or "invisible," being outwardly mixed with unbelievers until the last day (Matt. 13:24-40 - all attempts at a visible "holy Church" are in vain). Thus, we see the Church compared by Christ to "leaven" (Matt. 13:33 - though the terms have different uses, the "kingdom of heaven/God" is basically synonymous with the Church; examine closely Heb. 12:22-23) and to a hidden "pearl" (Matt. 13:45-46).

"The gates of hades (i.e., death)" shall not prevail against the Church; the immediate meaning of this concerned the persecution and martyrdom that has followed Christians throughout history - i.e., the Church will always have representatives (believers) on earth, no one can annihilate them all. The ultimate meaning of course is found in Rev. 1:18; 20:13; and 21:4.

This universal Church is expressed locally in visible assemblies or "churches." We are not to forsake the local assembling of believers (Heb. 10:25); i.e., wherever "two or three are gathered in His Name" (Matt. 18:20). We are living in that time that our Lord told the Samaritan woman about (John 4:19-24) and there is no certain organization that we must bow to; some NT churches met on different days (Col. 2:16), some were vegetarian (Rom. 14:2), and so on (Paul addresses many different "churches," all with their own distinctives). We must heed our Lord's warning in Matt. 24:23: the power of the Spirit is not something that can be exclusively "owned" (Acts 8:17-21), not by the Roman-Catholic Church, the Orthodox Church, or any other man-made organization. The true universal Church is known of God alone. All individuals should have their contribution in the local assemblies (1 Cor. 12; 14:26; Eph. 4:11-16), and even Jesus recognized that different local groups could still be genuine (Luke 9:49-50).

We find then that the Protestant/evangelical concept of the "invisible Church" is no mere "theory" after all, but a clear inference from passages of the inspired scriptures. A "visible" Church is not possible this side of eternity. Disagreements, factions, and apostates will continue to mark "local churches" until the time of the end. While the exclusive "true church" sects present themselves as a unified whole, such is not the case. There are many "kinds" of Roman-Catholics and Orthodox holding many very different opinions on matters. Likewise, the Church of Christ and others are not without their "spin-off" sects. No, the true Church is a spiritual reality!

While Roman-Catholicism holds to the idea of a "mystical Church" as well as a visible Church (per Augustine), they are forced to admit two "Churches." This is necessary in order to reconcile the idea that Protestants and Orthodox are "separated brethren," and yet are somehow not in the Visible Church! However, such a distinction is not found in Scripture. Furthermore, the idea that one can be a true "Christian" and not be in the Church is totally foreign to Scripture.