Systematic Theology, by Louis Berkhof - New Leaven

3. THE CATHOLICITY OF THE CHURCH.
a. Roman Catholic conception. The attribute of catholicity is appropriated by the
Roman Catholic Church, as if it only has the right to be called catholic. Like the other
attributes of the Church, it is applied by her to the visible organization. She claims the
right to be considered as the one really catholic Church, because she is spread over the
whole earth and adapts herself to all countries and to all forms of government; because
she has existed from the beginning and has always had subjects and faithful children,
while sects come and go; because she is in possession of the fulness of truth and grace,
destined to be distributed among men; and because she surpasses in number of
members all dissenting sects taken together.
b. Protestant conception. Protestants, again, apply this attribute primarily to the
invisible Church, which can be called catholic in a far truer sense than any one of the
existing organizations, not even the Church of Rome excepted. They justly resent the
arrogance of the Roman Catholics in appropriating this attribute for their hierarchical
organization, to the exclusion of all other Churches. Protestants insist that the invisible
Church is primarily the real catholic Church, because she includes all believers on earth
at any particular time, no one excepted; because, consequently, she also has her
members among all the nations of the world that were evangelized; and because she
exercises a controlling influence on the entire life of man in all its phases. Secondarily,
they also ascribe the attribute of catholicity to the visible Church. In our discussion of
the unity of the visible Church, it already became apparent that the Reformers and the
Reformed Confessions expressed their belief in a catholic visible Church, and this
opinion has been reiterated by Dutch, Scottish, and American Reformed theologians
right up to the present time, though in recent years some in the Netherlands expressed
doubt about this doctrine. It must be admitted that this doctrine presents many difficult
problems, which still call for solution. It is not easy to point out with precision just
where this one catholic visible Church is. Furthermore, such questions as these arise: (1)
Does this doctrine carry with it a wholesale condemnation of denominationalism, as Dr.
Henry Van Dyke seems to think? (2) Does it mean that some one denomination is the
true Church, while all others are false, or is it better to distinguish between Churches of
more or less pure formation? (3) At what point does a local church or a denomination
cease to be an integral part of the one visible Church? (4) Is a single external institution
or organization essential to the unity of the visible Church, or not? These are some of
the problems that still call for further study.
G. THE MARKS OF THE CHURCH.
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