Systematic Theology, by Louis Berkhof - New Leaven

to the same end, the invisible authority of superiors, the inward grace of sanctification,
the supernatural virtues, and other gifts of grace.” 9 The former writer finds the soul of
the Church in certain qualified persons, while the latter regards it as an all-pervading
principle, something like the soul in man. But whatever Roman Catholics may be ready
to grant, they will not admit that what may be called “the invisible Church” logically
precedes the visible. Moehler says: “The Catholics teach: the visible Church is first,—
then comes the invisible: the former gives birth to the latter.” This means that the
Church is a mater fidelium (mother of believers) before she is a communio fidelium
(community of believers). Moehler grants, however, that there is one sense in which
“the internal Church” is prior to “the exterior one,” namely in the sense that we are not
living members of the latter until we belong to the former. He discusses the whole
subject of the relation of those two to each other in his Symbolism or Doctrinal
Differences. 10 He stresses the identity of the visible Church with Christ: “Thus, the visible
Church, from the point of view here taken, is the Son of God, everlastingly manifesting
himself among men in a human form, perpetually renovated, and eternally young —
the permanent incarnation of the same, as in Holy Writ, even the faithful are called ‘the
body of Christ.’” 11
2. THE GREEK ORTHODOX CONCEPTION. The Greek Orthodox conception of the
Church is closely related to that of the Roman Catholics, and yet differs from it in some
important points. That Church does not recognize the Roman Catholic Church as the
true Church, but claims that honor for itself. There is but one true Church, and that
Church is the Greek Orthodox. While it acknowledges with greater frankness than the
Roman Catholics the two different aspects of the Church, the visible and the invisible, it
nevertheless places the emphasis on the Church as an external organization. It does not
find the essence of the Church in her as the community of the saints, but in the
Episcopal hierarchy, which it has retained, while rejecting the Papacy. The infallibility of
the Church is maintained, but this infallibility resides in the bishops, and therefore in
the ecclesiastical councils and synods. “As invisible,” says Gavin, “she (the Church) is
the bearer of divine gifts and powers, and is engaged in transforming mankind into the
Kingdom of God. As visible, she is constituted of men professing a common faith,
observing common customs, and using visible means of grace.” At the same time the
idea is rejected of “an invisible and ideal Church, of which the various bodies of
9 Handbook of the Christian Religion, p. 103.
10 Chap. V, especially in the paragraphs XLVI-XLVIII.
11 p. 59.
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