Issue 19: The Invisible Church
The invisible church is an idea that has been around since the second century. First discussed by Clement of Alexandria1, the invisible church has been contrasted throughout history with the visible church.
The distinction between the visible and invisible churches has been made often over the last two thousand years by scholars, reformers, ministers and lay people. The invisible church is a mystical phenomenon whose membership is determined and known by God — the congregation of all believers in Christ. The visible church is the group of institutions established by humans in the name of God and referred to as ‘churches’ or ‘The Church’, such as The Catholic Church, The Anglican Church, Seaside Community Church and the many other denominations and local congregations that have established organisational structures2. The notion of the visible-invisible distinction has strong scriptural support. Christ makes the claim that he will build his church, with the inference being that there is only one3. He also states that the wheat will grow up with the tares (weeds)4, implying that those who are true believers will exist closely alongside those who are not. And, of course Jesus said, “...not everyone who says to me Lord, Lord will enter the Kingdom of God.”5 There will be some who say they believe, who do not.
There will be one church whose members are known and determined by God, this is the invisible church. Those in Christ’s church will exist alongside those who are not genuine believers but who may attend the various versions of the visible church.
It is manifestly obvious that the human institutions that we call churches (visible church) have both positive and negative elements. These structured organisations have been responsible for some very poor outcomes for people, both contemporarily and through history. At the same time Christian institutions have provided a phenomenal amount of humanitarian and spiritual support in the world. Many people have seen Christ come and powerfully change people in the midst of an institutional setting. We have also seen the ugliness of people trying with all their effort to imitate the life of the Spirit by attempting to sing their way into His presence, screaming at people and calling this powerful preaching, and by flat out psychological manipulation.
So the question remains – do we need the religious institutions that make up the visible church?
Before dispensing with human institutions there are some relevant points to consider. Firstly, institutions can be mechanisms for achieving common goals. For example, institutions can be useful for coordinating and aggregating resources to serve. One person may have the money and not the time to feed the poor, another person may have the time and not the money. Together they can achieve something if their resources are joined together. Second, people find friendship, community, financial support and sometimes education within faith communities and this enriches their lives. So perhaps rather than dispensing with the visible church, it is necessary to distinguish it from the real Body of Christ.
The visible-invisible church distinction provides a valuable lens for looking at how believers operate in the world. For one it helps to understand how many of the undesirable historical acts of church history have come to be, as institutions led by fallen people operated uncontrolled in the name of God. This insight helps us to see that as Christians we should invest in our connection with the head of The Body — Christ — and not institutions centred around “...buildings made by hands”. Nevertheless, as we catch a vision for Christ’s invisible church we might at the same time see the value of the visible local church, that it can help us to live alongside other Christians as we partake in a life for the glory of God.
Ultimately though, the various manifestations of institutional church are dispensable and have come and gone throughout history. Some denominations and congregations have risen and fallen over time. Others have transformed to be something quite different to what they once were. All while Christ’s invisible church moves forward. Despite its value the visible church is not His Church. His Church is always growing, it manifests the life and presence of Him, and most importantly is coordinated by Jesus who is the head. Christ’s church is people in submission to God. While the rituals and traditions found in visible churches may at some point be utlised, they are not essential. It is only a heart that is set aside for Jesus that is required to function in the Body of Christ6.
The invisible church manifests itself in all sorts of places. Big churches and small churches, evangelical and traditional congregations, in cafes and on the side of the street. It started in a stable in Bethlehem and has invaded the personal and social lives of 100s of millions of people since. It is not something that has to happen in a big building or any building at all. It is the move of God who “...does not dwell in buildings made by hands…”7. And, will not be restricted to Sunday mornings between 9 and 10.30am.
Most importantly the visible church’s shortcomings are not an excuse for anyone not to participate in the call that Christ makes to come to Him, know Him, and connect to His great body of believers.
Photo: Ludvig Hedenborg
Hovorun, Cyril. (2015). Meta-Ecclesiology: Chronicles on Church Awareness. Springer.
Clement’s original distinction was slightly different than the one I portrait here and that has been adopted throughout church history.
Matt 16:18
Matt 13: 24 43
Matt 7:21
See the story of Mary and Martha in Luke 10.
Acts 7:48