18 PROBLEMS WHICH CONFRONT THE UNIVERSAL, INVISIBLE CHURCH THEORY



by Nile Fisher



With all that may commend itself to this view, together with the
number of Bible teachers who embrace it, it yet remains an
interpretation carrying with it some of the gravest questions and
paradoxes. There are some eighteen problems existing in the face of
it.



1. The problem of etymology and usage of "ecclesia."



The terms "universal" and "invisible" are opposed to the original
meaning of "ecclesia." There is the problem of the attempt to unfold
a supposed greater truth by the usage of a word in a limited and
unprecedented sense.



2. The problem of history.



Earnack, in "History of Dogma," declares, "The expression, invisible
church, is found for the first timee in Hegessipus. Eusesius,
Tertullian, Clement of Alexandra, Hiero, Cornelius, and Cyprian, all
used the term, holy churches, and never the Catholic or Universal
Church."



Again (Vol. 2, p. 83): "No one thought of the desperate idea of
an 'invisible church;' this notion would probably have brought about
a lapse far more rapidly than the idea of the Holy Catholic Church."



H. Boyce Taylor points out in his book, "Why Be A Baptist," p. 51-
52, "...Hort in his book, 'The Christian Ekklesia' confesses the
necessity of finding some other than etymological, grammatical or
historical grounds by which to prove the idea of a universal church.
He admitted that the use of the word ekklesia was always limited by
Paul himself- to a local organization, which has a corresponding
unity of its own: each is a body of Christ and a sanctuary of God.'
Look at this statement. That, `The Christian Ekklesia' ever refers to
anything but a local church cannot be proved by history: It cannot be
proved from the etymology of the word: and it cannot be proved by the
grammatical construction of the Scriptures where used. The only
ground, Mr. Hort says, on which the use of the word as referring to
anything but a local church can be defended at all, is on theological
grounds. That means you cannot prove it from the Greek New Testament
at all: but you perhaps might read it into the New Testament from
some book of theology."



Mr. Hort was famed for his scholarship in the field of Greek, and
with Westcott, published an edition to the Greek New Testament.



3. The problem of Matthew 16:18, 19 with 18:17-18.



Jesus said, "...upon this rock I will build my church; and the gates
of hell shall not prevail against it. And I will give unto thee
the keys of the kingdom of heaven: and whatsoever thou shalt bind on
earth shall be bound in heaven: and whatsoever thou shalt loose on
earth shall be loosed in heaven" "And if he shall neglect to hear
them, tell it unto the church... Verily I say unto you. Whatsoever ye
shall bind on earth shall be bound in heaven: and whatsoever ye shall
loose one earth shall be loosed

in heaven" (Matt. 18:17-18).



It is apparent that the church in Matthew 16:18 is the same as that
in 18:17. Verse 19 of the 16th chapter and verse 18 of the 18th
chapter tie them together and so identify them. It is furthermore
apparent that the church of chapter 18 is local. There is no possible
way to tell a thing unto a universal church. It is, therefore,
imperative for the sake of consistency, to accept 16:18 as local,
otherwise there exists a problem without solution.



4. The problem of the existence of a church without divine command.



If Matthew 16:18 means an invisible, universal, mystical, spiritual
church, there is no divine commandment, nor evidence for the
existence of local churches given. Yet more than 95 of the more than
100 uses of the word "ecclesia" are unquestionably local, with divine
command to have elders and deacons. There is the problem of a divine
authority for officers of an institution that exists apart from
divine authority.



5. The problem of the existence of an invisible church without
explanation.



On the other hand, without Matthew 16:18 to support the theory of an
invisible, mystical, universal church, it would exist without
reference to beginning, authority, structure, or commission.



6. The problem of 1 Corinthians 11:18-22.



Verses 18-20, twice reference is made to the Corinthians coming
together in the church. Undoubtedly this means their gathering in the
local assembly in Corinth. Verse 22 then goes on to state, "What?
have ye not houses to eat and to drink in? or despise ye the church
of God..." This church that gathered together in a locality is called
the church of God. Chapter 10, verse 32 records the same phrase. If
the church of God refers to a universal, invisible, mystical,
spiritual body composed of all believers, how can it gather together
in one place before the rapture?



7. The problem of I Corinthians 12:14-21.



If there exists literally a universal, invisible, mystical, spiritual
body, composed of all believers, of which Christ is the head, how is
it that some members are likened to the eye, others to the ear, and
some to the nose; all of which are parts of the head. These members
are here on earth and Christ, the head is in heaven. Yet these
members are said to be part of the head.



If there is a literal body now in existence on the universal plane in
all its mystical wonder, the Scripture in question is impossible of
explanation. If, however, the term "body" is a metaphor to explain
the nature of a local church, there exists no problem in this passage.



8. The problem of I Corinthians 12:22, 23.



There are members said to be "more feeble" and "less honorable." Are
those feeble members necessary to a universal, invisible, mystical
church, the product of divine workmanship? It must certainly be
conceded that whatever this universal church is by nature, it could
not be perfect.



Furthermore, if this refers to a universal body, designed by, and
under the operation of the Holy Spirit, how is it possible for men to
set some in places of honor, as verse 23 suggests? This is a thing
that Christ said was impossible in God's universal program when the
disciples sought places of honor. This is possible in the local
church, however.



9. The problem of I Corinthians 12:24-25.



If there is a universal church existing now, and I Corinthians 12
refers to it by the term "body," then it is subject to schism. Paul
gives instruction and said, "That there should be no schism in
the body..." But how can this possibly be? Certainly such a church
would be the product of divine workmanship into which human
responsibility and failure do not enter. Paul definitely affirms (v.
27), "Now ye (Corinthian believers) are the body of Christ..." and
then he goes on to state 11:18, "...when ye come together in the
church, I hear that there be divisions among you.."



There not only can be, but there was in Corinth, division or schism
in "the body."



10. The problem of I Corinthians 12:26.



"And whether one member suffer, all the members suffer with it; or
one member be honoured, all the members rejoice with it."



If this is a universal church, we have the following position: A
Christian in Africa suffers. We do not know him. We are not
acquainted with the circumstances of the case. We never hear of it.
How can this possibly effect us in America? Do we rejoice when all or
any of the Chinese brethren rejoice? Does every Christian the world
around rejoice or suffer when you and I do? This is a condition that
can only be experienced in a local assembly.



11. The problem of I Corinthians 12:27.



"Now ye are the body of Christ, and members in particular."



Paul speaks of the Corinthian believers, even excluding himself. They
were said lo be the body of Christ. How could this situation obtain
if the terms "body," or "body of Christ," mean a universal church?



12. The problem of Ephesians 1:22, 23 and 3:19.



"...and gave him to be the head over all things to the church, Which
is his body, the fulness of him that filleth all in all."



This is the most often used Scripture lo refer to the universal
church. Yet, even this same body, "...filled with all the fulness of
God," is presently applied, in the apostle's prayer, to the
particular congregation in 3:19 which he prays they might
be "...filled with all the fulness of God."



13. The problem of Ephesians 2:21, 22.



The church is said to be the temple or dwelling place of God. The
text reads (ARV): "In whom each several building, Fitly framed
together, groweth into a holy temple in the Lord; in whom ye also are
builded together for a habitation of God in the Spirit."



"Each several building" is a reference to the local church, it
carries the idea of each local congregation, of which the Ephesian
church was one. It is difficult to conceive of the church as a temple
referring to a universal thing. Each several building - each local
congregation grows together to form a holy temple in the Lord. It is
clear that "temple" is a metaphor used of local churches in their
place as the habitation of God.



14. The problem of Ephesians 4:3.



This, with the verses that follow, form an exhortation to the
Ephesian church to unity. The sevenfold basis of unity is given, one
of which is said to be "one body." How could that church, or any
other, keep the unity in the matter of one body, if that body is
universal and invisible?



15. The problem of Ephesians 4:7-12.



Christ has given evangelists, pastors and teachers, "For the
perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ." How can evangelists, pastors and
teachers edify a universal, spiritual body, when they can only
minister in one locality at one time? They could edify pan of it (if
it were universal), but not the whole of it. Yet they are said to be
given in order to edify the body of Christ.



16. The problem of Ephesians 4:12-16.



As we have seen in the above, Christ gave His church the gifts "For
the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ: Till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ: That we
henceforth be no more children, tossed to and fro, and carried
about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive; But speaking
the truth in love, may grow up into him in all things, which is the
head, even Christ: From whom the whole body fitly joined together and
compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of
the body unto the edifying of itself in love."



How can a universal, invisible church come to full maturity and be
not tossed about by every wind of doctrine? If this refers, as many
believe, to the universal church, it has never reached this position.
It would follow, therefore, that the gifts (for they were given to
this end) have all failed, and are failing, and probably will
continue to do so until Jesus comes.



17. The problem of Ephesians 5:25-27.



"Husbands, love your wives, even as Christ also loved the church, and
gave himself for it; That he might sanctify and cleanse it with the
washing of water by the word. That he might present it to himself a
glorious church, not having spot, or wrinkle, or any such thing; but
that it should be holy and without blemish."



How can a bride be existing as such when not yet wedded to Christ,
nor complete? The bride must be complete, accepted and glorified
according to this Scripture and Revelation 19.



18. The problem of the actual nature of a universal church.



If a universal church is in existence today, what is it? Of whom is
it composed? If it is the body of redeemed from Pentecost to the
rapture, the same thing obtains. Can a part of the whole exist as the
whole? If the body of Christ exists today as such, then a part of the
whole is called the whole, else you do not have it in existence.
Looking at it from another standpoint, can the church be universal
until the last soul is saved? If so, then it is a universal church
before it becomes universal.



Furthermore, if the universal church exists today, where is it?
Thousands of the redeemed are dead and their souls are in heaven,
their bodies are in the grave. Thousands are living upon the earth in
unredeemed bodies. Thousands (and perhaps millions) are yet to be
saved. If all the saints, either of all time, or from Pentecost to
the rapture compose it, then part of it is in heaven, part of it is
in the grave (for the glorified body is part of God's program
according to Ephesians 5; Revelation 19; etc.), part of it is
scattered upon the earth, part of it hasn't yet come to pass. With
this in view, we have a universal body, with the members scattered
over the earth, some members not yet in existence, and some scattered
in heaven. This is a breakdown of the very idea of organic union and
function as pictured in the term "body."



And again, if there exists a universal church, what is it doing? It
certainly is not carrying put (he great commission. It has never
baptized anyone. It has never called a preacher. It has never
nurtured new converts. It has never set up a teaching program. It has
never conducted a church service. It has never held a prayer meeting.
It has never gathered together as an assembly. Where all this has
been done, it was done by local churches or individuals acting on
their own.



If there is a universal church existing today, what is its purpose?
Why does it exist? It can't meet together. It can't organize to do
the work of Christ. It can't promote an evangelistic campaign. It
can't do anything but exist as a figment of some person's
imagination. What good is a theological concept that can Find no
concrete expression?