In this post I will be going over the Epistemic problems that Protestants have with the Doctrine of the Invisible Church and it’s inconsistencies within Scripture and History.
With most Protestants, they will affirm that there is no Visible Church that a Protestant appeals to because every Visible Church collapses into the Invisible Church. However, Protestants will have an issue with identifying Epistemic Criteria as to who is a Christian and what Church Teaching is because a lack of a Physical True Normative Authority.
Invisible Church Refuted from Scripture.
“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. “But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ “And if he refuses to hear them, tell [it] to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.” Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. “Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. “For where two or three are gathered together in My name, I am there in the midst of them.” (Matthew 18:15-20 NKJV)
In Matthew 18, it is clear that those that reject the Church are thrown out and considered heathen. However, in Protestantism–one can remain in communion with the Invisible Church whilst departing from the Physical Entity of x and x Protestant Sect.
Now in those days, when [the number of] the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. “Therefore, brethren, seek out from among you seven men of [good] reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; “but we will give ourselves continually to prayer and to the ministry of the word.” And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, (Acts 6:1-5 NKJV)
In Acts chapter 6, commentators have pointed out a dispute between Jewish Christians and Gentile Christians on interpreting the Old Testament Law. And the solution to this dispute is Paul appointing seven men to address the situation. Where is the Protestant authority that presents a criteria to disputed passages? They don’t have that because their “Normative Authority” can be overridden by their personal conscious/interpretation.
Invisible Church Refuted from Church History.
A couple of examples of the Fathers condemning the idea of an Invisible Church recognizing the True Normative Authority of the Physical Church.
See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.
The Epistle of Ignatius to the Smyrnaeans, Chapter 8 (St. Ignatius)
It is well to reverence both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil.
The Epistle of Ignatius to the Smyrnaeans, Chapter 9 (St. Ignatius)
Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?
Against Heresies, Book 3, Chapter 4 (St. Irenaeus)
Where, therefore, the gifts of the Lord have been placed, there it behooves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.
Against Heresies, Book 5, Chapter 26 (St. Irenaeus)
Wherefore it is incumbent to obey the presbyters who are in the Church — those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father.
Against Heresies, Book 5, Chapter 26 (St. Irenaeus)
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