By Martin Hengel
A clean exploration of Paul's actions through the hidden years of his existence, from his conversion in Damascus to his commonplace ministry within the publication of Acts. With an unparalled wealth of historic fabric and a reconsideration of Paul's personal writings, a brand new photograph of Paul's lifestyles emerges.
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Extra info for Paul between Damascus and Antioch: the unknown years
Example text
143 Here Luke paradigmatically selects the example of Philip in the 'city of Samaria', Sychar, which was the then capital of Samaria, and not Gentile Sebaste, and Ashdod and Caesarea of the cities on the coastal plain (Acts 8). 145 Memory of Jesus' behaviour and authority was still immediately present in these months and few years after Easter. The historically unreal and abstract problem of continuity and discontinuity or the significance of the earthly Jesus for the earliest community, which is much discussed today, merely shows how unreal our ideas of earliest Christianity are, when Jesus' way to Jerusalem and his passion was quite unexpectedly followed by appearances of him risen and exalted to God.
That is clearly the case. 13, must also have taken place in Damascus. This is anything from certain; indeed in my view it is very improbable. 13. It refers to the ambitious young Pharisee's study of the law, and young Pharisees from the Greek-speaking Diaspora preferred to study the Torah in Jerusalem rather than in the Syrian oasis city, which had no tradition of Jewish learning. The 'many of my own age among my people' were Paul's fellow students in the Holy City, and not his colleagues in a school in Damascus, of which there is no evidence elsewhere.
There is still less reason to assume that already two or three years after Golgotha and still before the conversion of Paul there was a flourishing Gentile mission 'free of the law' and as scholars like to say 'pre-Pauline', which some writers think at that time already extended as far as Antioch. Indeed, this is nonsensical. It is completely impossible on chronological grounds alone, and fails to recognize the character of the earliest Jesus movement in Galilee and Judaea. Hans Conzelmann writes in his article 'Gentile Christianity':138 When Paul becomes a Christian he already finds a mixed < previous page page_31 next page > < previous page page_32 next page > Page 32 'Hellenistic' community consisting of Jewish and Gentile Christians (Heitmüller, Bousset, Bultmann) whose life often shows new and unique features by comparison with that of the earliest community (Kyrios cult, role of the sacraments, pneumatism) .