Although we can readily see from Scripture that God refers to both the local church and the Church corporate, we can also readily see that when the Word of God refers to the Church corporate during the Church Age, it is merely an inclusive term of all truly “born again” children of God within the Church Age. We should not make deductive leaps of logic in assuming this Church corporate presently exists as a functioning entity or an organization. Although the Church corporate may be considered a functioning organism, it is not yet a functioning organization.

     Even as a functioning organism, the Church corporate throughout the Church Age finds its organization and administration ONLY within the local church. Nowhere in Scripture do we find ANY organization over or above that of the local church. Every local church functioned independent of other local churches in organization and administration. This is true of very few local churches within professing Christianity today. This reality in fact reveals that very few local churches within professing Christianity are true local churches. What then defines a true, Biblical local church?

“37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. 42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:37-47).

     This text is the history of the birthday of the Church. Within these eleven (11) verses of Scripture we find the basic criterion for what defines a true, Biblical local church. The first question that immediately comes to mind involves the issue of informal or formal local church membership. Informal church membership merely involves a person associating in a very informal way with little or no accountability to anyone for anything. I think this position is easily shown to be out of alignment with the practice of the early Church. If local church was only informal, there would be no foundation for personal accountability, administration, or for a forum for local church discipline to take place.

     Clearly from the New Testament Epistles, we can see that local church membership was (and is) formal. There was the necessity of doctrinal agreement, false doctrine was not allowed, and false teachers were not to be tolerated. There is local church discipline administrated and commanded in many of the Epistles. There was accountability to one another in life style, prayer, and in shared ministry outreach and discipleship. Church members had certain expectations to which they were held accountable. Formal membership in a local church was essential for a person to be considered to be in the will of God and to retain God’s blessing on one’s life. To be removed from the membership of a local church was essentially viewed as equal to a death sentence upon that individual’s life (I Cor. 5:5). We will not list the expectations here because we will deal with many of them throughout these studies. However, from Acts 2:37-47 we find five basic criteria for what defines a Biblical local church:

1. Composed of “born again” people, therefore a regenerate membership is essential (vs. 38)
2. Composed of people baptized by immersion after salvation signifying a commitment to die to the carnal desires of the fallen nature and live to the glory of God manifesting external evidences of the indwelling Holy Spirit of God (vs. 41). Becoming part of any local church apart from water baptism was not permitted.
3. “. . . continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (vs. 42). There are four defining factors here:

A. There was an expectation of accountability to both learn and live the teachings of the Word of God.
B. There was an expectation of accountability to maintain unbroken fellowship (a working union or synergism) with God and with one another by living yielded to the indwelling Spirit of God in separation from worldliness and by living in holiness (Rom. 6:11-13; 12:1-8).
C. “in breaking bread” probably refers to the Communion meal of memorial to Christ’s death, burial, and resurrection and the personal examination of one’s life before Christ that is involved in this ordinance
D. Regularly practiced community prayer together

4. A very close family unity having and sharing all there possessions in commonality (vs. 44; this was voluntary, therefore this was neither communalism or communism)
5. What they were in their beginnings is what they continued to be (vs. 46-47; they did not evolve into something more or something else).

     These five basic qualities are what define a truly Biblical local church. The degree a local church deviates from these five qualities is the degree a local ceases to be Biblical. Therefore, it is obvious that the vast majority of local churches of professing Christianity are really NOT true churches of Jesus Christ in many ways. Understanding why this is true can only come by tracing the historical development of the evolving heresy within Ecclesiology. We have two mediums from which we can find the historical development of heresy within Ecclesiology:

1. The prophetic record of the seven epistle of Christ to the seven local churches in the Revelation of Jesus Christ (Revelation chapters two and three; See Church Age Chart).
2. The recorded history of the Church

     The prophetic record in the Revelation of Jesus Christ will give us the general evolution of the heresies with Ecclesiology. The recorded history of the Church will give us compatible dates, names of those introducing the heresies, and the denominations that developed out of those heresies.

     It is absolutely critical that our understanding of Ecclesiology is based upon Sola Scriptura. Although the doctrine of the Church may have developed over time into a Biblical dogma, the moment that dogma ceased to be Biblical is the moment it ceased to be true. To determine the accuracy of the developing doctrine of the Church, we must constantly return to the Scriptures. In history, we actually see a steady movement away from a Biblical dogma to a logical dogma due mainly to the failure of seeing the Church corporate as a functioning entity during the Church Age.

     One of the earliest practices of local churches would later lead to one of its major failures in the evolution of ecclesiological heresy. The local churches, started by the Apostles, usually did not have formal meeting places. The households of wealthy Christians became the meeting places for early local churches. Both Jewish customs and Roman Law held to a Patriarchal system where the eldest in a family unit was the Head of Household. Included in a household were all the children, slaves (servants) children and wives of servants. People without households, such as peasant farmers or tradesmen and their families, would often join with the household of a Patriarch to worship and serve the Lord. Some of these households numbered in the hundreds. There are many references in Scripture to these household churches.

“10 Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with an holy kiss. The churches of Christ salute you” (Romans 16:10-16).

“14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other” (I Corinthians 1:14-16).

“20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Caesar’s household. 23 The grace of our Lord Jesus Christ be with you all. Amen” (Philippians 4:20-23).

“Salute Prisca and Aquila, and the household of Onesiphorus” (II Timothy 4:19).

     Pastors were ordained within various localities to organize and administrate these household local churches, to teach the Word of God, and to make disciples. The Pastor over a household church was also considered the Bishop in that he was to have “oversight” of numerous Heads of Household within a household church. Pastors/Bishops were viewed as God called teachers and administrators. These two terms merely described two different functions, not two different offices. To insure that household churches did not evolve into something more than what was intended, local churches were referred to as both the “household of faith” and the “household of God.” The ultimate governing authority of every local church was Christ through His Word.

“1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another’s burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:1-10).

“14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:14-22).

“1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness; 2 In hope of eternal life, which God, that cannot lie, promised before the world began; 3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; 4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. 5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:” (Titus 1:1-5).

     If there were numerous households in a given locality, other Pastors (“Elders”) would be ordained and assigned to administrate those individual household churches under the guidance of a Senior Elder or “Bishop.” These assignments led to one of the earliest doctrinal failures in Ecclesiology in the development of an ecclesiastical hierarchy. The Apostolic Church (as portrayed by Christ’s epistle to the local church at Ephesus in Revelation 2:1-7 was commended for not allowing this hierarchy; “But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate” (Revelation 2:6). The word “Nicolaitans” simply means a victor or Lord over the laity. I think the intent here is obvious. Christ did not want a sacerdotal system (like that of the Mosaic Covenant) of clergy over laity within His Church.