A SURVEY OF "THE MYSTICISM OF PAUL THE APOSTLE" BY ALBERT SCHWEITZER

I approached this book timidly, with "great fear and trembling". I was intimidated by it's renowned author, but intensely intrigued due to my personal curiosity on the subject of mystic experience, especially as contained within the framework of orthodox Christianity. To my great relief, Dr. Schweitzer proved to be delightfully readable-not frivolous, you understand, but not unpenatrable, either as I had feared. In this work the author proposes to present a more accurate estimation of the first century eschatological conceptions and how that, in turn, is fundamental to interpreting Pauline theology.

Our author begins the first chapter, "The Distinctive Character of Pauline Mysticism" by defining his conception of mysticism. It is, in his view, man seeking union with a deity or other supernatural force. This union is typically effected by magical ceremonies and sacraments. There is Primitive Mysticism, in which local or natural deities are approached; and Intellectual Mysticism which attempts a contact with the cosmic or super-natural.

Paul's mysticism is of quite another kind: it is not a God-Contact- Mysticism, but a Christ-Mediation-Mysticism, in which man cannot achieve a union with God directly, but may enter into a union with Christ, who is both man and God. And this contact is made not by magical rites or even sacraments, necessarily; but by a literal co-experiencing of Christ's death and resurrection. It is not a symbolic rite, nor is it metaphorical-for Paul, says Schweitzer-a simple reality. Hellenistic Mysticism is oriented toward cosmic beginnings, whereas Paul is primarily concerned with eschatological expectations. The believer has died to the natural world and has risen to the supernatural expectation of the Messianic Kingdom.

Chapter Two confronts scholars who have tried to explain Paul's doctrine as Hellenistic. But one after another, he pulls the rug out from under any alleged similarities. His is not a Kyrios doctrine, but a Pnuema-Kyrios doctrine. The Hellenistic mystic (whoa, a boffo rhyme) attempts to achieve a perfection which will stand alone; the Christ-mystic is caught up into a vast community of fellowship, with Christ and other believers, who are the visible body of Christ. If there are any Hellenistic influences at all, then Christianity is the cleansing filter through which the muddied lesser light of Hellenistic Mysticism must pass.

In order to be as precise as possible about Paul's conceptions, the author has eliminated from this study any of the Pauline Epistles which he feels might for any reason be spurious-and in Chapter Three he justifies his selection, leaving only Romans, I & 11 Corinthians, Galations, Philippians, I Thessalonians and Philemon.

Chapter Four begins "From his first letter to his last Paul's thought is always uniformly dominated by the expectation of the immediate return of Jesus, of the Judgment, and the Messianic glory." and that really is THE major cornerstone for the entire book, for Paul's doctrine of redemption is one which is based on eschatological expectation. The Law put man under the dominion of angelic/demonic powers, but Christ's crucifixion rendered the Law invalid, ushering in the Messianic Kingdom. Christ, says Schweitzer expected the Messianic Kingdom to come immediately following the ressurection- since it didn't, Paul concludes that the Kingdom is present in the co- operative sense of the Church and in the redemptive sense sealed by the act of baptism-but more on that later. The rest, the visible Kingdom, is simply not yet manifest, and it is for that that we wait.

The author here, upon the opening of Chapter Five, suggests that Paul proposes not just Faith as the means of Salvation, but a mysticism; that through the mystical Being-in-Christ believers are now participating in the Messianic Kingdom which is currently in the process of being realized. In this chapter we examine a number of biblical and Pseudepigraphal Jewish Apocalypses, which were popular at the time and could not help but influence both Christ and Paul. It is in viewpoints that Paul arrives at the original to him): a resurrection to

an effort to reconcile these various concept of two resurrections (an idea the Messianic Kingdom (experienced now but not yet realized in the flesh, but upon death, as with Christ), and that of the general resurrection of the dead to Judgment. It is during this in-between time (after Christ's resurrection and before the Second Coming) that the transient and eternal worlds are intermingled-thus creating the conditions for Paul's "peculiar mysticism".

By quoting passage after passage form Christ's ministry, Schweitzer in Chapter Six makes in irrefutably clear that Christ spoke in no uncertain terms that salvation comes as a result of union with Him appropriate to the time of his ministry. Paul then picks up the same torch and runs with it appropriate to the time after the death and resurrection of Christ. He teaches that the glorification state of existence already present in Christ, is in the process of transforming us as well, in that we already have passed from natural to super-natural existence, except that it is not yet physically manifest. We believers do not enter into the body of Christ as a conceptual act, but become a part of an actual entity, and would inherit the glorified body upon death.

Suffering is the subject of Chapter Seven, and here Schweitzer says that Paul regards his suffering as bearing about in his body the dying of Jesus (11 Cor 4.8-12), and points out that the "stigmata" of Galatians 6.17 is reference to brandings on animals and slaves to identify ownership, and by his sufferings he is therefore marked as Christ's. He also says that the atoning death of Christ only procures forgiveness from previously committed sins-the subsequent atonements are obtained through the believer's own suffering.

Chapter Eight concerns the possession of the Holy Spirit being a manifestation of the believer's being risen in Christ. It is the power that communicates the resurrection mode of existence, and it proves to believers that they are already removed from the natural state into the super-natural.

Paul's attitude towards the Law (Chapter Nine) seems at times contradictory. With the death of Christ the abolition of the law has begun, and that little-by-little the natural world would metamorphize (is that a word?) into a super-natural one. So for the super-natural man-in-Christ, the law is not longer valid unless the individual chooses it to be, in which case the cross of Christ becomes, for him, invalid. Then he urges Jewish Christians to observe it (apparently since their sense-of-sin developed along Legal lines) and then he tells them it is sin for them not to violate their anti-gentile table-fellowship restrictions! Incomprehensible! Schweitzer leaves this to be simply a Pauline quirk.

In view of righteousness, Chapter Ten kicks off with a simple statement: "In consequence of believing in Christ we posses righteousness through being-in-Christ." Faith does not bring Righteousness directly, but it leas to being-in-Christ, which alone affords righteousness. It is also impossible, Schweitzer insists, to have a perpetual righteousness after the initial forgiveness (or more accurately, annulment) of sin. Paul allows the idea of the atoning sacrifice, but prefers the view that in the dying-and-rising-with- Christ, the sin and the flesh are abolished together and the resurrected believer, as a result, is in the eyes of God, sinless.

Schweitzer tackles a sticky subject when he comes to the subject of sacraments (Chapter Eleven). Since Judaism had no sacraments (nor for that matter any mysticism) we have got to fight pretty hard to keep Paul out of Hellensistic possibility, since Hellenism did think along sacramental lines. First, an eschatological significance. The baptism of John, preparation for the outpouring of the spirit. It promises participation in the Messianic Kingdom (which, according to the prophets, coincides with this outpouring of the spirit). Since the mystical Messianic Kingdom begins with the coming of Christ, Baptism initiates the believer into the body of Christ. When Christ appears, he dispenses with the baptismal sacrament, but substitutes the Eucharistic. This is enacted not only in the Last Supper, but in the Feeding of the feeding of the five thousand. Schweitzer also makes a connection with the Passover feast (as a celebration of Messianic anticipation) and, incredibly, at the Exodus, passing under the pillar of cloud (wine) and manna (bread). To sum up with sacraments (which is getting a bit too much attention, I think), the Lord's supper is for Paul, not a celebration of Christ's death, but an anticipation of the Feast of the Lamb in the Messianic Kingdom.

Of Ethics (Chapter Twelve) Schweitzer acknowledges the Law as the plumb line of Old Testament times, but within the New Covenant ethics as such are not a largely explored issue. With the Being-in-Christ there results an ethic which repentance, is a natural function of the redeemed state. Ethics result in which result in baptism, which result in union with Christ which results in possession of the Spirit which (ideally) results in fruit which are the very incarnation of ethical morality. Whew. For the rest of the chapter Schweitzer chases a number of hausenfiefer, which sounds like a copout, but it's true.

There is raised at this point (Chapter Thirteen) the question of Paul's Eschatological expectations being shaken at Christ's delay. The church did not continue in Paul's eschatological conceptions, but instead needed a simpler, more immediate explanation to offer in the face of the gnostic crisis. This, then is the source of Christianity's Hellenization. It is due largely to the influence of the apostle John (or, more precisely, the author of the Johannine Gospel) and Ignatius that the complicated eschatological explanations were overthrown in favor of concepts immediately capable of being grasped by the Hellenistic mind: the blood atonement and Mystically charged sacraments. It was with the disposal of the eschatological view that the "Logos-Christ" appears. The "Logos" is the force which can unite spirit and flesh, whether it be the Christ-spirit to a human body or our own spirit and body, or the Christ-Spirit to the Eucharist.

From this vast melee of ideology, what can we say is permanent, relevant and useful? (Chapter Fourteen)

1. Paul has vindicated the right of thought in Christianity. We can be confident that our faith risks nothing from honest scrutiny.

2. Union with Christ is the closest we can come to union with God. Being-in- Christ is therefore synonymous with sonship to God.

3. We do not look for a physical transition of circumstances as our hope,

but accept evil and suffering as something to be borne, looking in

expectation for our salvation to be realized as at once a present

reality and a future fulfillment.

It is only through Christ-mysticism that we can believe in the Kingdom

of God as both present and coming. Only with Paul's explanation of

eschatological expectation that Christ's enigmatic words concerning

the Kingdom of God are intelligible.

Perhaps the largest single issue Schweitzer tackles here is the vindication of Paul in regard to his alleged hellenization of Christianity. Having clarified many mistaken assumptions about Paul's eschatological focus, only through which is Pauline Christianity and the Christianity of the Synoptics reconcilable. The key to it all is "The Kingdom of God" which can be at once mystically present and physically anticipated (please forgive my redundancy). Paul felt that redemption would be complete only in an eschatological fulfillment, but that Christ's promise of this fulfillment is verified by the presence of the Spirit/being-in-Christ. The tragedy of Christianity is when the concept of future fulfillment of redemption was discarded and promise of redemption became confused with an acquired redemption. This understanding is (Schweitzer feels) elementary to Pauline (and Synoptic) interpretation, otherwise "promise" and "presence" become muddied and difficult to distinguish without constructing wild theologies which lack both the simplicity and common sense that Schweitzer's offering presents.

One thing that I personally appreciated was Schweitzer's appeal to psuedepigraphal literature for background tradition and interpretation. This tops my list for common-sense approaches. How loath we are to consider Inter- testamental writings! Ignatius, sure, he's Christian. Josephus, no prob, he's secular, gotta be on the level. But religious writings? Nah. AArrrggghh! Why do we cast off and ignore such treasures that indeed offer enlightenment to such fundamental issues of our faith as are contained in the writings of Paul. Schweitzer's extensive use of several apocalyptic books reveal the beliefs and expectations of generations that were also an integral part of the first-century mindset. Most Christians don't even know they exist, let alone the Apocrypha!! To ignore them is a tragedy which effectively only fuels the fire of our ignorance and confusion. 0! What a wonder! What faith! What a love for God, what a longing for the Promise of God! I fear if we encouraged studies of these books we might be in serious danger of becoming emotionally moved by their intensity, intellectually stunned by their wisdom and spiritually humbled by their hope of a coming Salvation which we enjoy and casually take for granted. They are indeed dangerous books.

In regards to the sacraments, Schweitzer approached them, I think, in a very commendable fashion. In his initial discussion of sacramentalism (not to be confused with Sacramento-ism which is the habit of wearing cowboy-boots in a very hot Californian capitol), he explores it's origins and seeks to clarify only the originally intended purpose of the baptismal and Lord's Supper rites. Not considering his formidable stretch towards Old Testament sacramental foreshadowing. What is remarkable is Schweitzer's downright loving handling of traditional Eucharistic significance. He does not question it's validity, only it's origins, born out of necessity (the gnostic danger and disillusionment at Christ's delayed return) are not criticized, but logically explained instead. Thus he does not invalidate the Johannine/Ignatiun evolution of the Gospel (Yikes! Think of the implications!), but allows it to stand beside the Pauline Eschatological redemption. It is not a dogmatic either/or proposition, it is a simple explanation of the natural evolution of redemptive theory necessitated by time and culture. I cannot agree with his approach more, nor can I more wholeheartedly embrace his propositions toward a freer recognition of our faith's mystic nature.

Mysticism. It has such an occult ring to it-it is this, I think, that frightens us. It is not, however occult in the modern, demonic sense, but it is overwhelmingly spiritual in an experiential sort of way. When the priest invokes the mystery of the Eucharist, something mystical is taking place: there is indeed a communion being experienced between the participant and his Redeemer. Whether or not the Eucharist has actually become the literal Body of Christ is irrelevant-what is relevant is that the celebrant is experiencing a validation of his Being-in-Christ, that mystical union by which we are, well, all that we are (and, of course, all that we will be. The Protestant (excepting Anglicans) have no such formal mystic communion. Our versions of the sacraments are symbols only, divorced from both Catholic tradition and Paul's own application. Paul's baptism (according to Schweitzer, remember) effects the Being-in-Christ, while for us it is a proclamation of what we believe to be an already accomplish event. Paul's Lord's Supper looked forward to the eschatological fulfillment of redemption; ours looks backward to the cross and we conceive of redemption as a long ago established fact, instead of a long-ago promise which is even now still being realized.

But I am sure that Schweitzer would approve of such modern protestant views as a valid evolution of Christian Mysticism in a century of cynicism and a new breed of Christian skeptics. Schweitzer says "Mysticism can never become dogma. But, on the other hand, dogma can never remain living without a surrounding aura of mysticism." I think we have perhaps lost a bit of mystery along the way, to our poverty, but thanks to tradition of careful examination and a ruthless drive So let us examine these things, may we? Our dogma, I fear, is anxious to butt heads where our mystical union is concerned. And haven't we tired of tragedy yet? I mean, if Schweitzer is right, then our Baptist tradition is no more "correct" than historical Catholic tradition, as far as accuracy in interpreting Paul-but all may be valid!! That's one of the things Schweitzer is saying! (Sorry, sorry. See? I just get going sometimes)

"The Mysticism of Paul the Apostle" is a startling book. It was captivating and profoundly challenged many of my life-long conceptions. Thinking is an exhausting activity. This book was one heck of a workout.