04_Sandnes_550-564_copia_550-564 10/12/15 10:24 Pagina 563 563 PROPHET-LIKE APOSTLE 563 * * * This article revisits the question of Paul’s prophet-like apostolate from the perspective of recent Pauline studies, with emphasis on the question of “the parting of the ways”. The most radical expres- sion of the “non parting of the ways” is found with Pamela Eisen- baum who considers Paul’s prophet-like apostleship to be substantial proof that Paul understood his ministry fully within the confines of the legacy of the Hebrew prophets. Certainly the prophets of old did not propagate a new religion but addressed the people from within their faith, or spoke about renewal on the ground thereof. Thus the prophet category facilitates continuity with the past, but also renewal on the basis of that tradition. It thus accommodates both aspects nicely. Why does Paul then refrain from calling himself a prophet, but insist on his being an “apostle of Christ”? The argument of the present article is only one piece of an argument in this debate; hence, it is in no way able to address the “parting of the ways” question exhaustively. But what it does is to question that the prophetic model is exclusive in explaining Paul’s relationship with his Jewish legacy. The texts wherein Paul speaks of his Damascus event in prophetic terms demonstrate both continuity as well as discontinuity with his past. The apostle who refused to call himself a prophet conveys a fundamental re-orien- tation towards his past. Whether this represents a breach or only an alteration within the given heritage can only be settled by looking into other parts of Paul’s theology. Judged from the Damascus event, I find Alan F. Segal’s “slow or gradual conversion” helpful 35. For Paul as a Jew this process was by necessity different from that of a Gentile. Paul gradually came to terms with the implications of this event. One change was, however, immediate: he ceased persecuting the Christ believers. This implies that a re-orientation with regard to the Law was trig- gered more or less immediately, since the Law motivated his ac- tions as a persecutor. Thus the Damascus event initiated a drawn-out process to be completed later. This is different from Luke where a full transition, including baptism, is implied (Acts 9,18; 35 SEGAL, Convert, 80, 84.