Special Privileges of the Visible Church

The visible Church is understood as a congregation of faithful individuals where the pure Word of God is preached and the sacraments are administered according to Christ's ordinance ^[8]. This definition is echoed in Reformed traditions, which describe the visible Church as comprising all those who profess the true religion, along with their children ^[9].

The concept of the visible Church is rooted in biblical teachings and is considered a divine institution. Charles Hodge argues that the visible Church is a voluntary society in the sense that membership is not coerced, yet it is God's will that such an organized body exists ^[1]. According to Hodge, every individual who hears the Gospel is obligated to join the Church and submit to its authority.

One of the key aspects of the visible Church is its relation to the covenant of grace. Hodge notes that this covenant subsists between God and the Church as a visible society, encompassing both fruitful and withered branches ^[2]. The terms of membership in this visible society have historically been profession of faith and promise of obedience ^[3].

The privileges associated with being part of the visible Church are significant. The Apostle Paul highlights the advantages enjoyed by the Israelites, including adoption, the glory, the covenants, and the promises ^[4]. Similarly, John Calvin emphasizes the importance of communion with the Church, suggesting that it provides great consolation and assurance of God's blessings ^[6].

Reformed traditions have historically maintained that the visible Church includes both believers and non-believers, with the understanding that the former are the true members of the invisible Church. Calvin notes that while God alone knows those who are truly his, the visible Church is distinguished by certain marks, such as the preaching of the Word and the administration of the sacraments ^[5].

The Thirty-Nine Articles of Religion affirm that even when evil individuals hold authority within the visible Church, their ministry can still be used by believers, as they act in Christ's name and by his authority ^[10]. This perspective underscores the complex nature of the visible Church, where the righteous and the wicked coexist.

The Reformed tradition, as represented by the Westminster Confession, distinguishes between the invisible and visible Church, with the latter being a broader entity that includes all professing Christians and their children ^[9]. This understanding is in line with Hodge's argument that the visible Church has always consisted of those professing the true religion, along with their children ^[3].

The discipline within the visible Church is also a subject of discussion. Calvin advocates for a balanced approach, cautioning against excessive rigor that might overwhelm individuals, while still maintaining the importance of discipline in deterring sin ^[7].

In summary, the visible Church is seen as a divine institution with specific privileges and responsibilities. Its membership is defined by profession of faith and obedience, and it encompasses a mixed body of believers and non-believers. The Reformed tradition, in particular, has grappled with the nature and boundaries of the visible Church, emphasizing both its importance and its complexities.

The historical and theological nuances surrounding the visible Church highlight its significance in Christian theology and practice. As Calvin notes, communion with the Church is essential for believers, providing a sense of unity and shared identity ^[6]. The visible Church remains a vital aspect of Christian life, with its privileges and responsibilities continuing to shape the faith and practices of believers.

Sources

CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 47: relation to the State, — 1. The visible Church is a divine institution. In one sense indeed it is a voluntary society, in so far as that no man can be coerced to join it. If he joins it at all, it must be of his own free will. Nevertheless it is the will of God that the visible Church as an organized body should exist; and every man who hears the Gospel, is bound to enroll himself among its members and to submit to its authority. 2. All Church power is of God, and all legitimate Church officers are his ministers. They act in his name and ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: an external profession of the doctrines of the Gospel, and subjection to the laws and ordinances of Christ, appear as a society separated from the world, and dedicated to God and his service. In this view, in the present imperfect state, the Church comprehends branches that are withered, as well as those that bear fruit. Now the covenant of grace subsists between the blessed God and the Church, as such a visible Society, 567 567 To this sentence Mr. Blair appends the following note: “In no other way can we conceive the covenant to subsist”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 64: visible Church has always consisted of those who professed the true religion, together with their children. 2. That the terms of church-membership under all dispensations have been the same, namely, profession of faith and promise of obedience. 3. The requirements for participation in the sacraments were the same. That is, any one entitled to the rite of circumcision, was entitled to partake of the passover; those, under the Christian dispensation, entitled to baptism, are entitled to the Lord’s Supper. Those who, unbaptized, would be ent”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: Church is an institution of God; it is his treasure-house. The Church under the new dispensation has great advantage over the ancient theocracy, and yet the Apostle speaks in glowing terms of the privileges of the Jews. “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” ( Rom. ix. 4 .) Notwithstanding, when in 2 Corinthians iii. 6-11 , he compares the two dispensations, he says, “If the ministration of death, written and encrraven in”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: it was of importance to us to recognise it, the Lord has distinguished it by certain marks, and as it were symbols. It is, indeed, the special prerogative of God to know those who are his, as Paul declares in the passage already quoted ( 2 Tim. 2:19 ). And doubtless it has been so provided as a check on human rashness, the experience of every day reminding us how far his secret judgments surpass our apprehension. For even those who seemed most abandoned, and who had been completely despaired of, are by his goodness recalled to life”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: moved” ( Ps. 46:5 ). So available is communion with the Church to keep us in the fellowship of God. In the very term communion there is great consolation; because, while we are assured that everything which God bestows on his members belongs to us, all the blessings conferred upon them confirm our hope. But in order to embrace the unity of the Church in this manner, it is not necessary, as I have observed, to see it with our eyes, or feel it with our hands. Nay, rather from its being placed in faith, we are reminded that our though”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: obtain pardon from the Lord, but by this severity they wished to deter others from rushing precipitately into crimes, which, by their demerit, would alienate them from the communion of the Church. Still the word of the Lord, which here ought to be our only rule, certainly prescribes greater moderation, since it teaches that the rigour of discipline must not be stretched so far as to overwhelm with grief the individual for whose benefit it should specially be designed ( 2 Cor. 2:7 ), as we have above discoursed at greater length. 51”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 247: The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.”
Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 25: CHAPTER 25 Of the Church 1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all. 2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the L”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 266: Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do r”

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