The short answer is no. Why? Because Jesus didn’t found the church and never even considered such a thing.
I am convinced that Jesus never intended to build a church. Neither he, nor anyone else at his time would even know of the word church. What he actually built was a Jewish, sectarian community based on his interpretation of the scripture that the Jews read, i.e., what Christians call the Old Testament. Make no mistake about it, Jesus was a devout Jew and remained a devout Jew throughout his entire life.
The truth is that the word church in its Greek equivalent does not appear in the Gospels. All the extant, ancient copies of the New Testament that we have were composed in the common Greek of the time. In that Greek, the word that has been translated to English as church is ekklesia. The real meaning of that word when used in Jesus’ time was a gathering of citizens called out from their homes into some public place, i.e., a public assembly; it also meant an assembly of the people convened at the public place of the council for the purpose of deliberating; and finally, it meant the assembly of the Israelites as a whole.
Moving ahead in time to England, the word in English for a Christian congregation was church. Webster’s dictionary says that it came from the Middle English chirche, from Old English cirice, and ultimately from Late Greek kyriakon, which is from the Greek neuter of kyriakos, meaning of the Lord, from kyrios, meaning Lord, master; akin to Sanskrit śūra, meaning hero, warrior. Its first known use was in the 11th century.
The mistranslation of ekklesia as church in the Bible is deliberate and came about because of William Tyndale’s translation of the Bible into English in the sixteenth century. Tyndale’s translations were condemned in England where his work was banned and copies burned. Catholic officials, prominently Thomas More, charged that Tyndale had purposely mistranslated the ancient texts in order to promote anti-clericalism and heretical views. In particular, they cited the terms church, priest, do penance and charity, which became in the Tyndale translation congregation, senior (changed to elder in the revised edition of 1534), repent and love, challenging key doctrines of the Roman Catholic Church. Betrayed to church officials in 1536, Tyndale was defrocked in an elaborate public ceremony and turned over to the civil authorities to be strangled to death and burned at the stake. His last words are said to have been, “Lord! Open the King of England’s eyes.” As a far reaching result, all of the major translations of the Bible today incorrectly translate the word ekklesia as church.
Of most importance to us, however, is to understand what Jesus intended in building his assembly. The word ekklesia only appears three times in the Gospels, though it appears much more often in the other books of the New Testament. If Jesus intended to build a church as it is understood today with an organized clergy, ritual and rubric, and even laws of discipline and governance, one would think he would have said more about it. Some would argue that Jesus left it for his Apostles and their successors to develop over time. If this were the case, why didn’t his Apostles and disciples start doing it right away?
You may be surprised to learn that Christianity in its earliest beginnings was part of Judaism. It was one variety of Judaism among a number of varieties of Judaism in the Roman Empire. But it is also clear that over time it developed a consciousness which took it outside of the social orb of Judaism. It no longer was part of the local Jewish community; it became a separate community, meeting in little household groups. That is the first reason why today’s Christianity differs so much from the picture presented in the Bible of Jesus and the way his followers lived his teaching.
By the time of Nero, 54 – 68 AD, Christians were recognized as a distinctive group in Rome. Elsewhere that was not the case. It didn’t happen all at once; and it didn’t happen in the same way in different places; nor did it happen at the same time. For example, as late as the 4th and 5th century, there is evidence of Christians still existing within Jewish communities and evidence of members of Christian communities participating in Jewish festivals. The preacher of Antioch and later of Constantinople, John Chrysostom, complains in a series of eight sermons to his congregation that “you must stop going to the Synagogue, you must not think that the Synagogue is a holier place than our churches are.” This clearly indicates that the break between Judaism and Christianity even as late as the 4th century was not absolute, was not permanent. Yet, on the other hand, we can see even in Paul’s letters, which are the earliest literature we have from the early Christians, that the social separation in the communities he founded had already taken place. “They’re not meeting with the Jews. They’re meeting in various households. So, it’s a varied change. It doesn’t happen all at once and it doesn’t happen in the same way everywhere.” (Quoted from PBS Frontline Series, From Jesus to Christ.)