Before we look at the evolution of heresy regarding the doctrine of the Church, it is essential we establish from Scripture what the Church is and what the Church is not. There are a few things we can see right away that the Church is not. The Church is not a building. The building, structure, or edifice in which a group of Christians meet is the Church house. It is merely the place of assembly. The assembly should not really be defined in any way by the place it meets. Obviously, there are places in which it would not be appropriate for the church assembly to meet that might identify them with worldliness or sinful practices, but in most cases the place an assembly meets is really irrelevant to defining what and who they are (except erroneously if the building is viewed as the Church).

     Secondly, the church is not a denomination, an affiliation of churches, an association of churches, or a convention of churches. Local churches in the Scriptures always functioned independently from one another and were self-governing (autonomous). Local churches were directed by Apostolic authority through the epistles of the Apostles and the Gospels, but Apostolic authority ended with the Apostles except through the authority of inspired Scriptures. There was no hierarchy of clergy (Episcopacy) that ruled over the local churches and dictated to them what they should teach or how they should be governed.

     We can clearly see from Scripture that the local church was autonomous and independent. The New Testament local church is intended to be a pure theocratic democracy. That does not mean it is a democracy as defined by the evolution of the term in modern American politics; that is, a government where the majority rules, but a government of absolute Biblical order established by the Word of God and obeyed, applied, enforced by every individual member, and administrated by a Pastor/Bishop.

“Then Peter and the other apostles answered and said, We ought to obey God rather than men” (Acts 5:29).

     It is also apparent from Scripture that each individual local church determined the people qualified to be its own officers. Pastors and Deacons were not appointed by an Episcopal hierarchy from outside the local churches. Each individual in each local church was to evaluate the Scriptural qualifications of a man for either of the offices of Pastor or Deacon. The Apostles, through the inspiration of God, gave the Scriptural criterion to be qualified for these leadership positions, but the local church membership did the evaluation of individuals.

“3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. . . 6 Whom they set before the apostles: and when they had prayed, they laid their hands on them” (Acts 6:3 & 6).

“Then pleased it the apostles and elders with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren” (Acts 15:22).

“And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem” (I Corinthians 16:3).

“And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind” (II Corinthians 8:19).

     The local church was to be self-governing. Even while the Apostles were still alive, the local church was to hold its own community of believers accountable to the Word of God and culpable for the failures of individual members. There was no tribunal of Episcopal hierarchy to which local church members might appeal. Nor was this to be done by a board of deacons or elders. This judgment was to be made by the local congregation.

“And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:17).

     The local church (congregational polity) was responsible first and only to Christ. The only hierarchy mentioned in Scripture is that of Christ over the man, and the man over the woman. Christ rules over local churches through the Word of God and the administration of men He has called to be Pastors/Bishops (Overseers). Secondly, Christ rules over local churches through the Word of God and congregational polity where every member of a local church is to know the “mind of Christ,” live the “mind of Christ,” and vote the “mind of Christ.” This is the only dynamic through which congregational polity can truly work.

“But I would have you know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God” (I Corinthians 11:3).

“And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Ephesians 1:22-23).

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Colossians 1:18).

     The local church was to settle its own internal problems between believers. Again, there was no Episcopal hierarchy to appeal spiritual failures or moral questions and obligations to. Local churches were supposed to resolve these kinds of issues through congregational polity. When local churches minimize their responsibilities by failing to take congregational business meetings seriously, they are minimizing a responsibility that God has maximized.

“1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?” (I Corinthians 6:1-5)?

     The fact of the priesthood of all believers is very much connected to I Corinthians 6:1-5 as it relates to congregational polity. Although the Church corporate is not yet “graffed in” (Rom. 11:17) to National Israel as its new Priesthood, every local church member presently is to function before the Lord, with all the rights and responsibilities, as a Priest. Church Age believers (“saints”) “shall judge the world” during the Kingdom Age. Congregational polity is a practical application of that grave responsibility during the Church Age.

     The local church was responsible for its own finances. Although there is some challenge to the practice of Tithing during the Church Age (Age of Grace), it seems fairly clear from I Corinthians 16:1-3 that the Tithe was to be practiced as part of local church polity. Within the text we see that local churches were responsible for their own collections. The collections were to be received on “the first day of the week,” or Sunday, which was the common meeting day of the early New Covenant assembly. The giving was to be proportionate to how “God hath prospered.” Even the distribution of the collected funds was to be done by someone “ye shall approve by your letters.”

“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem” (I Corinthians 16:1-3).

     Another important Truth is that the Church does not replace National Israel. Throughout the Church Age, the Church corporate is distinct from National Israel, is made up of both saved Jews and saved Gentiles, and will be the New Priesthood of Israel during the Kingdom Age. Throughout the Church Age, there is to be no distinction in the Church between the saved Jew and the saved Gentile.

“For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creature” (Galatians 6:15).

     National Israel is not “cast away” (Rom. 11:1) and replaced by the Church corporate. In fact, Scripture tells us that the Church corporate will be “graffed in among them” (Rom. 11:17) at the second coming of Christ. A critical Truth regarding the Church as part of National Israel is the Truth of the Priesthood of all believers. All believers in the Church Age are priests with Christ, our High Priest. Although the Church corporate is presently distinct from National Israel, all believers are of the “seed of Abraham . . . in Christ.”

“11 But that no man is justified by the law in the sight of God, it is evident: for, The just {justified} shall live by faith. 12 And the {Mosaic} law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man’s covenant {the Abrahamic Covenant}, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law {Mosaic Covenant}, it is no more of promise: but God gave it to Abraham by promise. 19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God {the Abrahamic Covenant}? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law {Mosaic Covenant} was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been {Holy Spirit} baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:11-29).