Martin Hengel - Böcker

In recent years it has been increasingly suggested in some quarters that the doctrine of the atoning death of Christ did not come into being in the earliest stages of Christianity; the first interpretation of Jesus is said to have been the image of him as the eschatological prophet, or the innocent man suffering wrongly. Against such views which might seem to devalue the doctrine of the atonement, Professor Hengel argues forcefully and with great scholarship that the doctrine of the atonement can be traced back to the earliest church, indeed to the sayings of Jesus himself.The second part of the book is devoted to this quest, moving back from the letters of Paul, through the pre-Pauline tradition, to Jesus. It is fascinating in itself. However, what gives the book even greater appeal is its first part, in which Professor Hengel examines a wider area of classical antiquity. Would it have made sense to Greeks and Romans of the first-century to say that Jesus had died for them? Were there points of contact in their traditions? Surveying Greek and Latin literature, Professor Hengel shows just how widespread a theme 'dying for' actually was, from Homer, through the Greek tragedians and orators, to Plutarch, Livy and Caesar. Once again, he sheds new light on areas which might be thought to have been long since worked to death.

This volume brings together two important historical studies by Professor Hengel, Acts and the History of Earliest Christianity, and Property and Riches in the Early Church. Together they give a vivid and clearly written picture of life and values in the first days of Christianity. 'Remarkably easy reading and well within the reach of those who are shy of works of scholarship' (Expository Times). Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

This short but highly significant study is the first real sequel to Professor Martin Hengel's classic and monumental work Judaism and Hellenism. It demonstrates from a wealth of evidence, much of it made readily available here for the first time, that in the New Testament period Hellenization was so widespread in Palestine that the usual distinction between 'Hellenistic' Judaism and `Palestinian' Judaism is not a valid one and that the word `Hellenistic' and related terms are so vague as to be meaningless. The consequences of this for New Testament study are, of course, considerable. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tuebingen.

Characteristically scholarly examination of the origin and authorship of the Fourth Gospel, within the context of the community to which it relates. Skilful detective work traces the trail back to a figure who witnessed the death of Jesus in Jerusalem.

'This is the fascinating story of a group of reformers who tried to go too fast, bungled their reform, and so changed the course of history. Hengel's thesis is that Hellenistic influences were, and had been for centuries, smoothly penetrating Judaism even in Jerusalem; there was respect on both sides between Jew and Greek. Then the Greek party tried to go too fast, make Hellenization obligatory and outlaw the Law. This occasioned a furious defensive reaction; Judaism clammed up, became xenophobic and rigoristic, producing the attitude which in its turn created the defensive reaction of anti-Semitism which has stained so many centuries. The defensive rigidity set up in Judaism made it unable to respond to Jesus' creative reinterpretation of the Law, and so led to the rejection of Christianity. This is a truly important scholarly work. The exhaustive collection of evidence will make it a fundamental textbook for the period' (The Tablet). `A foundation book and essential as a source book and as a guide to trends in present research' (The Expository Times). Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

How should Christians live in what is still an affluent society? What should be their attitude to money and to possessions ? How far has the welfare state relieved the church of its obligations? Is anything short of a complete renunciation of possessions a compromise with Christian teaching? While the experience of the early church cannot be applied directly to our modern situation, it is by no means irrelevant to these questions. In a brief and lucid study, Professor Hengel looks at the views of property and riches to be found in the teaching of Jesus, the early church and Christian fathers down to the fourth century. He compares Christian ideals with those to be found in Judaism and ancient philosophy, and sets what was taught alongside what was achieved in practice. A final chapter summarizes the relevance his book might have to Christianity today, and an annotated reading list indicates how further study might be carried on. Martin Hengel, author of the monumental Judaism and Hellenism, was Professor of New Testament and Early Judaism in the University of Tuebingen.

It might well be claimed that there was more development in christology during the period from the crucifixion of Jesus to the writing of St Paul's letter to the Philippians than in the following seven centuries of the development of patristic dogma. This survey traces what happened, in connection with the title 'Son of God'. With his encyclopaedic knowledge of the period, Professor Hengel examines the concept of Son of God in the milieu of the-New Testament, in Judaism and the Hellenistic world and their antecedents and then shows how it began to be used in earliest Christianity, in so doing shedding a new light on many classic problems of New Testament interpretation. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

This learned study may claim to be the most comprehensive and detailed survey ever to have been published of the evidence of the use of crucifixion in the Graeco-Roman world and the way in which it was regarded by the people of the time. Beginning from the use of crucifixion as a form of execution practised among barbarian peoples, Dr Hengel shows how it was employed in the Roman empire, in the Greek-speaking world and among the Jews. He also investigates how far 'crucifixion' was a term used metaphorically or in philosophical discussion. His conclusions bring out more starkly than ever the scandal presented by the Christian message of the crucified Son of God and show that Jesus was seen to have died, not just a cruel death, but one of the worst forms of death devised by man for man. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

This volume conveniently collects together three related short studies by Professor Hengel, The Son of God, Crucifixion and The Atonement. Together they form an important introduction to the crucial period of Christian belief between the crucifixion of Jesus and the writings of Paul.

The time between the conquests of Alexander the Great and the Maccabaean wars is one of the obscurest periods of Jewish history. Yet it is vitally important for our understanding of Judaism in the period up to and including the New Testament era because it was then that the foundations of first-century Judaism were being laid.In his now classic — and encyclopaedic — study Judaism and Hellenism, Martin Hengel demonstrated how Greek influence on Judaism at this stage was far greater than has usually been supposed, and painted a fascinating picture of a hitherto unexplored culture. Here, in a much slimmer book, he summarizes the results of that larger volume and in some aspects takes it further. First he outlines the history of Palestine from Alexander's expedition to the death of Antiochus III in 187 BC. He then shows the political, social and cultural features of the Hellenistic world, asking in particular how it was possible for a non-Greek to become accepted in it. Finally, he explores the development of Judaism in the various countries of the Diaspora and in Palestine itself.

Here Professor Hengel argues with a wealth of documentation that the traditional views of the origin and content of the Gospel of Mark have far more to be said for them than has been usually allowed by modern New Testament scholars. He argues that the tradition contained in the Gospel is that handed down by Peter through Mark, and that the Gospel was written in Rome in AD 69. The famous note by Papias quoted in Eusebius' Church History is not to be dismissed, but has every appearance of being reliable. Further evidence in support of this view can be found in a detailed consideration of the titles of the Gospels, which must have been attached to the Gospels at a very early stage, if only to identify them. An appendix, by the distinguished classical philologist Wolfgang Schadewaldt, on 'The Reliability of the Synoptic Tradition', is used to add further weight to the case. With his customary learning, Professor Hengel has produced a powerful argument which those who have held more radical views than his own will have to consider very carefully indeed if they are to continue to carry conviction. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

Paul, the first Christian author, the missionary to the Gentiles who may be said to be the founder of Christian theology, has long been a figure of prime importance to New Testament theologians. By contrast Saul, the Jew who had a vision on the Damascus road, has been almost forgotten. In this study Martin Hengel sets out to remedy the imbalance. He examines the question of the apostle's origins and citizenship, his names, his social background and profession, his education, taking particular note of the differences between what is said in the Acts of the Apostles and Paul's own testimony. He discusses the nature of Pharisaic training in Jerusalem before the fall of the city in 70 CE and the connections between Pauline theology and rabbinic literature, while at the same time bringing out the features of Greek education current in Jerusalem at the time. A final section considers how Paul came to be a persecutor of Christianity, taking the account to the eve of his dramatic conversion.

Of all the early Christian authors before the second half of the second century, we know by far the most about Paul. Of no figure in early Christianity before Tertullian and Origen do we learn so many biographical details and are we given so clear a character sketch. Yet much of his activity as an apostle, which extends from around 33 to 64, i.e. more than thirty years, remains obscure. This important new book, a sequel to Martin Hengel's The Pre-Christian Paul, is about some of that period. It covers the time between Paul's conversion in Damascus and his arrival in Antioch. With an unparalleled wealth of historical material and a reconsideration of Paul's own writings, we are not only given a new picture of Paul's own activity, but also shown in more detail than ever before the background against which it took place; the church in Damascus to which he was introduced on his conversion; the methods of the first Christian mission; the situation in Arabia and King Aretas IV, the Nabataean king who confronted Paul on his first mission; the mission territory in Tarsus and Cilicia to which he then moved; the nature of the church in Antioch. And over all this hovers the question of relations between the Jerusalem church and Paul's own activities. Martin Hengel has always challenged overly sceptical assessments of the New Testament record and accused their authors of insufficient familiarity with the sources. This latest book provides powerful support for his position and is a challenging addition to the literature on Paul.

Asks how the term 'gospel' came to be used both for proclamation and narrative, and why the church in forming the canon of scripture chose to include four different and sometimes contradictory accounts of the life of Jesus.

'This is the fascinating story of a group of reformers who tried to go too fast, bungled their reform, and so changed the course of history. Hengel's thesis is that Hellenistic influences were, and had been for centuries, smoothly penetrating Judaism even in Jerusalem; there was respect on both sides between Jew and Greek. Then the Greek party tried to go too fast, make Hellenization obligatory and outlaw the Law. This occasioned a furious defensive reaction; Judaism clammed up, became xenophobic and rigoristic, producing the attitude which in its turn created the defensive reaction of anti-Semitism which has stained so many centuries. The defensive rigidity set up in Judaism made it unable to respond to Jesus' creative reinterpretation of the Law, and so led to the rejection of Christianity. This is a truly important scholarly work. The exhaustive collection of evidence will make it a fundamental textbook for the period' (The Tablet). `A foundation book and essential as a source book and as a guide to trends in present research' (The Expository Times). Martin Hengel was Professor of New Testament and Early Judaism in the University of Tubingen.

Hengel's classic work refers not only to all of Josephus' works, but also to every relevant Rabbinic tractate, Qumran text, contemporary Latin or Greek author and biblical, apocryphal or pseudepigraphical and early Christian text.

A fresh exploration of Paul's activities during the hidden years of his life, from his conversion in Damascus to his familiar ministry in the book of Acts. With an unparalled wealth of historical material and a reconsideration of Paul's own writings, a new picture of Paul's life emerges.

The debate over the extent of Jewish influence upon early Christianity rages on. At the heart of this argument lies the question of Jesus: how does the fate of a first-century Galilean Jew inspire and determine the nature, shape, and practices of a distinct religious movement? Vital to this first question is another equally challenging one: can the four Gospels be used to reconstruct the historical Jesus? In Jesus and Judaism, Martin Hengel and Anna Maria Schwemer seek to untangle the complex relationships among Jesus, Judaism, and the Gospels in the earliest Christian movement.Jesus and Judaism, the first in a four-volume series, focuses on the person of Jesus in the context of Judaism. Beginning with his Galilean origin, the volume analyzes Jesus' relationship with John the Baptist and the Jewish context of Jesus' life and work. Hengel and Schwemer argue that there never was a nonmessianic Jesus. Rather, his messianic claim finds expression in his relationship to the Baptist, his preaching in authority, his deeds of power, and his crucifixion as king of the Jews, and in the emergence of the earliest Christology. As Hengel and Schwemer reveal, Jesus was not only a devout Jew, nor merely a miracle worker, but the essential part of the earliest form of Christianity.Hengel and Schwemer insist that Jesus belongs within the history of early Christianity, rather than as its presupposition. Christianity did not begin after Jesus' death; Christianity began as soon as a Jew from Galilee started to preach the word of God.Not for sale in Europe.