This invisible church that has been conjured up by Protestants in the attempt to justify their corporate existence is at best one body of believers who believe in different things in matters of faith and morals.
First off, I want to thank you for the time you put into this post. It looks like you put a lot of effort. So if I sound confrontational in my response, its not meant to be. However, this would be like me saying “The reason Catholics have Papal infallibility is to impose their beliefs on the entire church.” Wouldn’t by that, would you?
The Church is not invisible. Christ said “Where ever two or three are gathered in
my name, there I am in the midst of them”
The apostle Paul describes the exclusively one universal Church of his time as having one faith (cf. Eph 4:5) which means much more than just believing that Jesus Christ is the Son of God and our Saviour
That sounds like eisegesis to me. Where do you get that from Ephesians 4:5? As far as believing: Romans 10:9-10 and John 3:16 make it clear what is necessary.
Your idea of the Church radically differs from how Paul understood the Bride of Christ to be. He belonged to a church that simply was “one institution” with a centralized hierarchical structure.
Sigh. Do you honestly believe I haven’t read the New Testament many, many times? Guess what, your idea of the “Church” being one institution, is not there either. I find it interesting that you must immediately go to tradition as a justification for your position. While tradition is beneficial, it is secondary to scripture in the Anglican view of things. Therefore, you will find your own line of reasoning more convincing then I would. We think differently.
These bishops of the One Holy Catholic Apostolic Church, moreover, testify to the fact that by early on all of orthodox Christendom (The Patriarchates of the Catholic Church) had known that Peter and his valid successors in the episcopate at Rome held a place of primacy in the Church.
“But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church, because of its superior origin, all the churches of the Patriarchates of the one Catholic faith] must agree, that is all the faithful in the world.”
St. Irenaeus of Lyons, Against Heresies, 3:3:2 [inter A.D. 180-190]
Here is what one Roman Catholic Scholar has to say about all that:
The continuity between Pope and Apostle rests on traditions which stretch back almost to the very beginning of the written records of Christianity. It was already well established by the year AD 180,
when the early Christian writer Irenaeus of Lyons invoked it in defence of orthodox Christianity. The Church of Rome was for him the ‘great and illustrious Church’ to which, ‘on account of its commanding position, every church, that is the faithful everywhere, must resort’.
Irenaeus thought that the Church had been ‘founded and organised at Rome by the two glorious Apostles, Peter and Paul,’ and that its faith had been reliably passed down to posterity by an unbroken succession of bishops, the first of them chosen and consecrated by the Apostles themselves. He named the bishops who had succeeded the Apostles, in the process providing us with the earliest surviving list of the popes–Linus, Anacletus, Clement, Evaristus, Alexander, Sixtus, and so on down to Irenaeus’ contemporary and friend Eleutherius, Bishop of Rome from AD 174 to 189.
All the essential claims of the modern papacy, it might seem, are contained in this Gospel saying about the Rock, and in Irenaeus’ account of the apostolic pedigree of the early bishops of Rome. Yet matters are not so simple. The popes trace their commission from Christ through Peter, yet for Irenaeus the authority of the Church at Rome came from its foundation by two Apostles, not by one, Peter and Paul not Peter alone. The tradition that Peter and Paul had been put to death at the hands of Nero in Rome about the year AD 64 was universally accepted in the second century, and by the end of that century pilgrims to Rome were being shown the ‘trophies’ of the Apostles, their tombs, or cenotaphs, Peter’s on the Vatican Hill, and Paul’s on the Via Ostiensis, outside the walls on the road to the coast.** Yet on all of this the New Testament is silent. **Later legend would fill out the details of Peter’s life and death in Rome…Neither Peter nor Paul founded the Church at Rome, for there were Christians in the city before either of the Apostles set foot there. Nor can we assume, as Irenaeus did, that the Apostles established there a succession of bishops to carry on their work in the city, for all the indications are that there was no single bishop at Rome for almost a century after the deaths of the Apostles. In fact, where ever we turn, the solid outlines of the petrine succession at Rome seem to blur and dissolve…
Neither Paul, Acts nor any of the Gospels tells us anything direct about Peter’s death, and none of them even hints that the special role of Peter could be passed on to any single ‘successor’. There is, therefore, nothing approaching a papal theory in the pages of the New Testament