The Churches The Apostles Left Behind

by Raymond E. Brown

A distinguished scholar looks at seven different New Testament churches after the death of the apostles. †

Genres: Theology, Religion, History, Christianity, Christian, Nonfiction, Biblical Studies

156 pages, Paperback

First published January 1, 1984

About the author

Roman Catholic priest, member of Society of Saint-Sulpice and a prominent biblical scholar, esteemed by not only his colleagues of the same confession. One of the first Roman Catholic scholars to apply historical-critical analysis to the Bible.

Reviews

[Irene · Rating 4 out of 5]

This is a thought-provoking and scholarly exploration of various ecclesiologies present in the New Testament communities. I realize that the lectures from which this book derived were delivered several decades ago. But this remains an informative and insightful study.

[Kevin Carney · Rating 5 out of 5]

Review of “The Churches The Apostles Left Behind” Raymond E. Brown

Raymond E. Brown’s book “The Churches The Apostles Left Behind” makes the reader think more deeply about Christianity’s origin, its development, its survival and the variety of early Christian thought. He is coming from a Catholic perspective but does not hesitate to point out the weaknesses of certain Catholic beliefs and practices as well as Catholicism’s strengths. Ecumenism is a very important theme of the book. He draws some lines delineating differences, but is more concerned with creating unity, which he calls “koinonia” (a Greek word), among the many Christian communities. He honestly acknowledges the anti-Judaism in some parts of the NT but reminds the reader of the debt that Christianity owes to our Jewish ancestors, who provided some of the main tenets, language, practices and imagery of Christianity. Overall the book is about building bridges where possible, respecting differences when bridges are not possible- and following Jesus’ commandment of love in the meantime- until God sorts it all out on Judgment Day.

The book is fascinating because it breaks down Christianity into various churches instead of viewing it as one monolithic church pre-ordained by God. The author examines seven different interpretations of Jesus Christ’s message, his life and his death during the Sub-Apostolic era, the latter third of the first century, when “there is left on earth/ No one alive who knew [Jesus]…/ -Saw with his eyes and handled with his hands…” (Robert Browning’s poem “A Death In the Desert” quoted on p. 13).

Each church has its own emphases in order to survive in its locale and to meet the needs of its local people. Paul’s Pastoral Letters ( 2 letters to Timothy and 1 to Titus) emphasize the importance of Church structure and solid doctrine. Paul appointed presbyters who were charged with protecting the converts from false teachers propagating false doctrine. Paul is writing from the viewpoint of a pastor who is providing care for his converts in one place, i.e., a church, so that Jesus’ message has a safe place to flourish uninterrupted and undiluted after Paul’s death. He is at the end of his life and his main concern now is being a good shepherd, who consolidates and protects his flock.

The author closely examines the language and messages of each gospel and each letter that forms the basis of each of these seven apostolic churches and uncovers deeper meanings than I would have noticed. This close examination reveals the distinguishing characteristics that delineate the differences among these seven churches: Christology, church structure, exclusivity, community, liturgy, good works, the Spirit, the Eucharistic meal, salvation and, interestingly, Jewishness. These somewhat arcane nuances that define each church are essential in understanding the New Testament.

The author points out that there is a pro-Jewish conception of Christianity and a pro-Gentile view that are struggling side-by-side to capture the soul of this emerging religion (17). One of the big questions faced by the early church: Is it necessary for a Christian convert to become Jewish first before becoming a Christian? On one hand there is the Jerusalem church, represented by James and Matthew, who want to see the Jewish Law strictly followed and “…the smallest letter, not even the smallest part of a letter of the Law…” (41) altered. This church consists of mostly Jewish Christians and is advocating for the circumcision of all new Christians. Then there is Paul, who has a more libertine attitude toward the Jewish Law, and is troubled by these Christian Judaizers (21). He makes a radical missionary decision (after his vision is restored) to replace the very physical act of circumcision with the spiritual act of baptism. The spirit of Baptism received through fire, water or the laying of hands becomes the preeminent marker of Christian identity. Once the Spirit arrives, it alters the soul of the individual and the nature of the entire church. It liberates the individual from its slavery to worldly sin and it propels Paul and the other apostles to bring Jesus’ good news to the ends of the earth. The Holy Spirit, sent by the Father once the Son ascends to heaven, guides Christ’s body on earth (i.e. the Church) and is of “massive importance”(67) in every step of church history. It is the fulfillment of The Law that makes adherence to God’s statutes possible.

The book’s main appeal is its close examination of NT language and its honest assessment of the strengths and the weaknesses of the different interpretations. One of the main purposes of the book is to achieve a kind of ecumenism that goes beyond simply Christian churches and is reflective of “God’s merciful love for all” (82). This belief in universal salvation appears to contradict the OT belief that God’s Kingdom is reserved exclusively for “God chosen people,” i.e., the Jews – and also appears to contradict the NT belief that Salvation is achieved only through belief in Jesus Christ. In our multi-cultural society we can see and experience the inherent goodness of many different peoples who have different religious practices and beliefs from ours. Brown writes, “…most Christians feel instinctively that it cannot be true that only Christians are saved… God, …indeed, saves also those who do not believe in Jesus Christ…” (82). The Vatican II Council realized the problem of Christian exclusivity and called for the appreciation of the religions and the structures of the modern world “even if they are non-Christian” (83). The idea of “the people of God” has to be inclusive. A loving God cannot exclude certain groups as unworthy of God’s love based on circumstances of time, place and culture beyond their control.

Brown’s conclusion calls upon the different Christian communities today to listen to fellow Christians with whom they may disagree- as Jesus commands us to do in Matthew 18. Listening to others helps achieve the Christian “koinonia” that Paul points out as a lifeblood of Christianity. One reason Brown feels comfortable as a Roman Catholic priest is because the Church takes sound Christian doctrine seriously, but he is also very aware that there are other ways of being faithful to which we, as a Church, do not do justice (149). If we are faithful to the entire Biblical canon, we cannot close our minds to certain scriptural references that give support to rival positions. God’s secret joy is a unified Church based on Jesus’ universal Gospel of love that welcomes all peoples and all nations. Raymond E. Brown helpfully points out a way to narrow the divisions that separate us by changing our perspective when reading the Scripture: “… instead of reading the Bible to assure ourselves that we are right, we would do better to discover where we have not been listening …” and where we can come closer to sharing common views (150). As Jesus tells us, those who have ears should listen and understand.

[Fernando Retana · Rating 5 out of 5]

En este libro el autor intenta responder a la pregunta: ¿Qué pasó cuando desapareció el testimonio apostólico? Brown afirma que la mayoría de los escritos del NT en realidad no fueron escritos por los apóstoles, sino que su mayoría fueron escritos por discípulos de la primera generación de apóstoles. En este libro Brown se encarga de estudiar las diferentes situaciones dentro de las iglesias que aparecen reflejadas en los escritos del NT del “periodo sub-apostólico”. Él se centra en los aspectos que hicieron posible que cada iglesia sobreviviese después de que los apóstoles hubieron desaparecido de la escena.

Él denomina como “época apostólica” al segundo tercio del siglo I, el último tercio del siglo lo llama el “periodo sub-apostólico”; y se denomina como “periodo post-apostólico” al periodo a final del primer siglo y a comienzos del segundo cuando ya se tienen los escritos cristianos. Se argumenta que el NT habría sido escrito en el periodo Sub-Apostólico. Quienes escribieron los libros del NT utilizaron los nombres de los antecesores (pseudonimia), con excepción de Juan.

El autor estudia la variedad de corrientes de pensamiento dentro del periodo Sub-Apostólico: las tres formas de pensamiento del periodo Post-Paulino (Pastorales, Colosenses/Efesios, Lucas/Hechos); las dos formas del pensamiento Post-Joánico; pensamiento paulino que se relacionan con Juan (Apocalipsis y Hebreos); un testimonio Post-Petrino (I Pedro); y el testimonio de cristianos más conservadores y observantes de la ley (Mateo y Santiago).

En este libro, el autor estudia los siete testimonios específicos del NT correspondientes al periodo Sub Apostólico (mencionados en el párrafo anterior). El propósito del autor es mostrar cómo los diferentes énfasis en esos siete testimonios responden a la cuestión de la supervivencia de las iglesias y sus doctrinas después de haberse quedado sin el testimonio apostólico. En este libro el autor no tiene el propósito de tratar los diferentes modelos de iglesias que se muestran en el NT, ya que él mismo afirma que ningún libro bíblico da una imagen completa de lo que debería de ser la iglesia.

[Marianne Shaughnessy · Rating 5 out of 5]

Written by the late Raymond E. Brown, priest and biblical scholar, this book offers a fascinating examination of a few of the early Christian communities within the context of biblical writings directed at these communities. Brown is particularly interested in how these communities survived after the deaths of the apostolic generation. Many of us have this romanticized notion that, after Jesus’ ascension, the apostles went out to form “the church” in an orderly and uniformed way and it proceeded orderly from there. The fact that it wasn’t that way at all makes the survival of Christianity and the early churches all the more astounding. This book is best read along with or following the reading of the specific works that Brown examines and of which he points out the strengths and weaknesses.

[Jonathan Jones · Rating 4 out of 5]

The late Fr. Raymond Brown S.S. has written a nice little book; which provides a look at the early Christian Church, based on Scriptural evidence. Based on this evidence, he shows that immediately after the Apostles died, unique ecclesial communities came into existence. Eventually, these communities would evolve into the early Church.

This is a book that is suited for the reader who has some familiarity with Scripture studies. Still, a lot of readers might find this book both interesting and informative.

[Mark Hackett · Rating 5 out of 5]

Fascinating, scholarly examination of seven early churches in the New Testament period after the death of the apostles. How did they function and survive? How did authority work in them? What did each do well and poorly? What did each believe about Jesus and how did they act on those beliefs?

Many Christians in America today are asking why our churches are so broken or have seemingly ceased being a church altogether. Brown’s voice from the past (he died in 1998) offers a robust series of answers for the challenges we face. A must read.

[Richard R., Martin · Rating 4 out of 5]

A little dated on the scholarship and current thinking but still a very interesting book. It tells of how each of the NT writers were addressing their communities of believers and that there was no clear uniformity among communities in the first century. Fr. Brown leaves us with the following thought:
"I contend that in a divided Christianity, instead of reading the Bible to assure ourselves that we are right, we would be better to read it to discover where we have not been listening."

[Gerald McFarland · Rating 5 out of 5]

Splendid book! Though small (only 150 pages of text), this book analyzes the books of the New Testament with an eye to describing when and to whom each was written. It provides an intimate portrait of Christianity in the first century after Christ's death. Underneath Brown's treatment of the differences among early Christian communities is a subtle message of the need for mutual tolerance with those who emphasize different aspects of the Gospel message from one's own.

[Rob · Rating 5 out of 5]

Once again, I find Raymond Brown opening up the New Testament in such a way that I can imagine the first century churches as a reality, not an abstraction. As a flawed, but beautiful reality, I find these first century communities as informative for the church in the 21st century. Brown's commentary makes this association possible.

[Chad Bailey · Rating 5 out of 5]

Absolutely essential reading if you really want to understand how the Church began. Fr. Brown wasn’t a fundamental Catholic, and many now seem to suggest that the Bible needs to be read as if everything in the New Testament is literally true. This book will open you eyes!

[Rick Edwards · Rating 5 out of 5]

Brown, the 20th century's preeminent scholar on the Johannine literature of the New Testament, and author of a solid Introduction to the New Testament, gives us a succinct overview of seven different NT perspectives on "church." Approaching the NT canon asking how its different writers handle the "subapostolic problem" -- how to continue the work and witness of the Christian gospel as the eyewitnesses die off -- he identifies seven basic approaches. Analyzing each in terms of its ecclesiology and the problem of authority, and peering into ramifications of each, he concludes each section with an evaluation of the strengths and weaknesses of each. Demonstrating with great clarity the diversity that characterized the early church, Brown lays the foundation for a vigorous spirit of ecumenical mutual regard for Christians today of every stripe. No one can legitimately justify a sectarian spirit while taking seriously the NT in its entirety.

[Diane · Rating 4 out of 5]

An analysis of the main churches in the first century, and what they can teach us today, written by a Roman Catholic priest/theologian. He argued that the books of the New Testament were written at a relatively late date, and I've heard arguments that they were actually written earlier, but not being a scholar of this period, I'm not sure which is correct. However, his analysis of the strengths and weaknesses of the various approaches to the Church were good. He tries to strike a balance between the need for authority and the need to value the responsibilities and insights of all Christians.

[Richard Edgar · Rating 4 out of 5]

This is an interesting close reading of the New Testament, with this question in mind: What do the documents collected there tell us about the churches they were addressed to, in the generation after the original witnesses to the Life of Christ had died?

[Matthew · Rating 4 out of 5]

thought-provoking look at the sub-apostolic period from a graceful scholar.

[Natasha · Rating 1 out of 5]

Really, really liberal interpretation of who wrote the New Testament. I'm no master theologian, but even I could spot the fault in the author's reasoning in this one.

[Hakan Gülerce · Rating 4 out of 5]

both strenght and weaknesses in the ecclesiologies of seven different new testament.

[Tobreth Hansen]

requires me to slow down and read every word, have scriptures handy and google for certain phrases