From A Baptist Cathechism with Commentary
Both Roman and Protestant theology confuse “the Church,” either visible or invisible, with the “kingdom of God” or the “kingdom of heaven” and “kingdom of Christ.” A thorough study will reveal that these final three are ultimately synonymous terms.
Romanism errs in viewing the church as a universal, visible entity, co–extensive with the State and its spiritual counterpart. If “the church” and “the kingdom” are synonymous and coextensive, then if one is not in the “true church” he is excluded from the kingdom and thus unsaved.
Protestantism errs in believing the church to be composed of both saved and unsaved in its “visible” aspect, thus either identifying it with the parables of the kingdom (which emphasize the mixed nature of the kingdom into the good and the bad), or retreating to a “universal, invisible church” synonymous with a spiritual kingdom composed only of the truly regenerate. The essence of all such error is found in a radical departure from the New Testament usage of the term “church” [ekklēsia].
.
The New Testament church and the kingdom of God are closely related, yet distinct.
A thorough study will reveal that the kingdom of God is a comprehensive term for the sovereign rule of God and the realm over which this rule extends. Scripturally, the kingdom has past (prophetical), present (historical) and future (eschatological) aspects. Thus, the kingdom of God is universal and includes all believers.
It also includes a realm in which the power of Divine rule is experienced. These qualities have led some to confuse the kingdom with the church. The distinctions between the kingdom of God and the New Testament church may be seen by contrast.
Men “see” and “enter into” the kingdom of God by regeneration.
This is quite apart from any direct connection with a church, but is concerned with the sovereign grace and power of God alone in its realization (Jn. 3:3, 5).
Entrance into a New Testament church is upon the scriptural prerequisites of conversion, baptism and the vote of the church (Acts 2:41).
The kingdom is universal;
the church is necessarily local [i.e., a body, assembly, congregation. Such language would be utterly foreign in reference to the kingdom of God].
The kingdom is a monarchy; the church is a democracy under the headship of Jesus Christ and the rule of his Word.
There is a gospel of the kingdom (Matt. 9:35), but never a gospel of the church.
The kingdom is an indistinct, unobservable entity (Lk. 17:20–21);
the church is observable and quite distinct in all its characteristics (e.g., membership, leadership, ordinances, ministry, etc.).
The kingdom of God is the inclusive, comprehensive, sovereign and redemptive work of God in the world;
the church is an organism within this kingdom, proclaiming its message and furthering its advancement as it has been commissioned (Matt. 16:18–19; Acts 19:8; 20:24–25; 28:23, 31; Col. 4:11; 1 Thess. 2:12; 2 Thess. 1:4–5).
The kingdom of God will be progressively manifest until it is entirely comprehensive in its revealed or experimental scope, finding its ultimate conclusion in filling the world and in the “new heavens and earth” (Dan. 7:13–14; 1 Cor. 15:24–28; 2 Pet. 3:13; Rev. 11:15; 19:6; 21:1).
The New Testament church as an institution will end with this economy, finding its fulfillment in the church glorious (Eph. 3:20– 21; Heb. 12:22–23).
Thus, the church is contained within the kingdom, but the kingdom is neither contained within the church nor equivalent to it. Such contrast manifestly distinguishes between the kingdom and the church, and affords no adequate foundation for a “universal, invisible church” theory.
It must be noted in church history that when the church and kingdom are considered synonymous, there are inevitable political, social and military implications. Both Romanism and Protestantism have historically resorted to political power and even to the sword to enforce their dictums and defend their causes (Cf. 2 Cor. 10:3–5).
Both Roman and Protestant theology confuse “the Church,” either visible or invisible, with the “kingdom of God” or the “kingdom of heaven” and “kingdom of Christ.” A thorough study will reveal that these final three are ultimately synonymous terms.
Romanism errs in viewing the church as a universal, visible entity, co–extensive with the State and its spiritual counterpart. If “the church” and “the kingdom” are synonymous and coextensive, then if one is not in the “true church” he is excluded from the kingdom and thus unsaved.
Protestantism errs in believing the church to be composed of both saved and unsaved in its “visible” aspect, thus either identifying it with the parables of the kingdom (which emphasize the mixed nature of the kingdom into the good and the bad), or retreating to a “universal, invisible church” synonymous with a spiritual kingdom composed only of the truly regenerate. The essence of all such error is found in a radical departure from the New Testament usage of the term “church” [ekklēsia].
.
The New Testament church and the kingdom of God are closely related, yet distinct.
A thorough study will reveal that the kingdom of God is a comprehensive term for the sovereign rule of God and the realm over which this rule extends. Scripturally, the kingdom has past (prophetical), present (historical) and future (eschatological) aspects. Thus, the kingdom of God is universal and includes all believers.
It also includes a realm in which the power of Divine rule is experienced. These qualities have led some to confuse the kingdom with the church. The distinctions between the kingdom of God and the New Testament church may be seen by contrast.
Men “see” and “enter into” the kingdom of God by regeneration.
This is quite apart from any direct connection with a church, but is concerned with the sovereign grace and power of God alone in its realization (Jn. 3:3, 5).
Entrance into a New Testament church is upon the scriptural prerequisites of conversion, baptism and the vote of the church (Acts 2:41).
The kingdom is universal;
the church is necessarily local [i.e., a body, assembly, congregation. Such language would be utterly foreign in reference to the kingdom of God].
The kingdom is a monarchy; the church is a democracy under the headship of Jesus Christ and the rule of his Word.
There is a gospel of the kingdom (Matt. 9:35), but never a gospel of the church.
The kingdom is an indistinct, unobservable entity (Lk. 17:20–21);
the church is observable and quite distinct in all its characteristics (e.g., membership, leadership, ordinances, ministry, etc.).
The kingdom of God is the inclusive, comprehensive, sovereign and redemptive work of God in the world;
the church is an organism within this kingdom, proclaiming its message and furthering its advancement as it has been commissioned (Matt. 16:18–19; Acts 19:8; 20:24–25; 28:23, 31; Col. 4:11; 1 Thess. 2:12; 2 Thess. 1:4–5).
The kingdom of God will be progressively manifest until it is entirely comprehensive in its revealed or experimental scope, finding its ultimate conclusion in filling the world and in the “new heavens and earth” (Dan. 7:13–14; 1 Cor. 15:24–28; 2 Pet. 3:13; Rev. 11:15; 19:6; 21:1).
The New Testament church as an institution will end with this economy, finding its fulfillment in the church glorious (Eph. 3:20– 21; Heb. 12:22–23).
Thus, the church is contained within the kingdom, but the kingdom is neither contained within the church nor equivalent to it. Such contrast manifestly distinguishes between the kingdom and the church, and affords no adequate foundation for a “universal, invisible church” theory.
It must be noted in church history that when the church and kingdom are considered synonymous, there are inevitable political, social and military implications. Both Romanism and Protestantism have historically resorted to political power and even to the sword to enforce their dictums and defend their causes (Cf. 2 Cor. 10:3–5).
Last edited: