But while these congregations possessed such autonomy and were distributed over a wide territory, they were not in all respects independent, isolated units. As members of Christ sharing in a common life and engaged in a common cause, they were bound together in one brotherhood by ties of fellowship and love. In addition to the union of separate individuals in one locality under the care of the local presbytery, the local congregations themselves were brought into close, sympathetic relationship with one another through the labors and influence of those general ministers who were not attached to particular churches, but whose gifts, callings, and qualifications fitted them for general service throughout the various congregations. The responsibility and authority of these general ministers varied in accordance with their own gifts and qualifications and the degree of development attained by the churches among which they labored. In the case of infant churches, it is evident that oversight was of the apostolic kind—direct and immediate. But whenever they became thoroughly established, the principle of local autonomy was recognized and the relation of the general ministers to such congregations was evangelistic rather than apostolic—helpers and advisors, not administrative directors.
Geographical distribution
That the foregoing analysis is correct is abundantly proved by the history of events in the Acts respecting the geographical distribution of the churches and their relation to one another. Jerusalem was the original seat of Christianity. Isaiah prophesied, "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem" (Isa. 2:3). Jesus told the apostles "that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem" (Luke 24:47). And again, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:8). Philip went from Jerusalem to Samaria and there preached Christ with great success. "Now when the apostles which were at Jerusalem heard that Samaria had received the Word of God, they sent unto them Peter and John" (Acts 8:14). Later we read that when churches had been established throughout all Judea and Galilee and Samaria, "it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda" (Acts 9: 31, 32). It was while he was on this general tour visiting the churches that he came to Joppa and there received the vision which led him to the household of Cornelius, after which he came to Jerusalem and was there called to account for his action in visiting the uncircumcised Gentiles.
There is no doubt that there was exerted from Jerusalem a general care over the surrounding churches. Some of the disciples who were scattered from Jerusalem at the time of persecution, went as far as Cyprus and Antioch, preaching the word, and many believed and turned to the Lord. "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas that he should go as far as Antioch" (Acts 11: 19-22). Barnabas went to Antioch and there found such a splendid work that he departed at once for Tarsus seeking Saul, and together they returned to Antioch and preached for a whole year.
Operative centers
While this principle of general superintendence of infant churches originated with the apostles themselves, it was extended to others who were not of the first apostles. Barnabas and Saul were successful at Antioch and there established the first Christian community outside the confines of Judaism, as the result of which Antioch became the seat of Gentile Christianity. Shortly afterwards "certain prophets and teachers" in the church at Antioch, men who were not of the original apostles, were directed by the Holy Ghost to send forth Barnabas and Saul on their first missionary journey, and they went forth establishing local churches and afterwards setting them in order by ordaining elders, after which these ministers returned to Antioch, gathered the church together, and gave them a report of their work. Antioch was, therefore, an operative center.
At a later time Paul established the truth in Ephesus, the chief city of Proconsular Asia. As might naturally be expected from the strategic position and political importance of that city, Ephesus also became an operative center for Christianity, "so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts 19:10). Thessalonica in Macedonia and Corinth in Achaia are other examples of the kind.
Regional units
The work of the church naturally fell into these geographical units; therefore the word "church" is sometimes used as a collective term designating a body of regional congregations. The church "throughout all Judea and Galilee and Samaria" (Acts 9:31), "the seven churches which are in Asia" (Rev. 1:11), "the churches of Macedonia" (2 Cor. 8:1), "the churches of Galatia" (1 Cor. 16:1).
We must bear in mind, however, that this regional concept of the church was not an integral part of fundamental apostolic church government, but was merely incidental, the result of geographical location. In fundamental analysis distinctions are always drawn between things that are different, not between things of the same kind. These regional churches were not different kinds of churches; they were not bound together in separate groups by an external organization which placed a wall between them and other congregations of the saints. There was no authority here for the national-church theory nor for the sectarian church idea. Geographical separation there was, but not denominationalism.