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Pauline mysticism is mysticism associated with Pauline Christianity. It centres around the mystery of Christ in the believer and the believer in Christ, who is believed to be the One and Only mediator between man and God. It points back to the scriptural texts of Paul of Tarsus for its inspiration.

Origin

Some consider Pauline mysticism a recent theological development, while others, like Thomas C. Oden refer to Paleo-orthodoxy as Classical Christianity. Professor Arthur J. Bellinzoni identifies Pauline Christianity as a distinct type of christianity within the early Christian Community.

Mainstream western mysticism had been linked with ancient Greek philosophy, that dates back even before the birth of Christ. Professor Bruce B. Janz, illustrates this in his study of "Who's Who in the History of Western Mysticism". Pauline mysticism however, dinstinctly differentiates itself from the mysticisms that originated from Greek philosophers.

Practice

Barry Hall, teacher of practical Pauline mysticism, encourages believers through his book Experience Heaven Now, to come and drink from God. This is understood to imply drinking in the glory of God, which is the Holy Spirit, radiating from Jesus, as He is exalted on the Throne of God. He refers to Jeremiah 2:12,13 (NKJV) ""Be astonished, O heavens, at this And be horribly afraid; Be very desolate,"says the Lord. "For My people have committed two evils: They have forsaken Me, the fountain of living waters, And hewn themselves cisterns-broken cisterns that can hold no water".

Through practical "heart-training" exercises, and teachings that brings along some Biblical based mindset shifts, the author then assists believers to enter heaven and experience the glory of God for themselves, not only spiritually but even physically. It is explained how it is the inheritance of every believer who has been washed from their sin by the blood of Jesus, to draw near to God and to enter through the veil that was torn, into the Holy of Holies, the Glory realm. The focus however is to receive the grace of God by faith in what He already gave and made avail to the believer in Christ, and not to "work up" any state of spirituality, nor to try and earn the gift of God through any performance on our part. Heart training exersizes is merely to yield our hearts to believe God, for as we believe what God said in His Word He gave us by grace, we can receive it.

Reactive Spirituality versus Proactive Mysticism

In a chapter “Mysticism and Morality,” contained in his book A Man in Christ, Scottish preacher and Professor James S. Stewart (1896–1990) pointed out that Gustav Adolf Deissmann categorized mysticism to be of two types: acting, and reacting. The two different models have be called proactive mysticism, and reactive spirituality. Reactive spirituality is of grace, an “experience in which the action of God . . . produces a reaction towards God.”

In this kind of mysticism God initiates and man responds. On the other hand, proactive mysticism is of works, a mystic communion resulting from the mystic’s “own action, from which a reaction follows on the part of Deity.” In other words, by engaging intentional mystical practices, man initiates, then God responds. Though disagreeing with labeling the apostle’s theology of the spiritual life “Christian mysticism,” Stewart’s distinction helps differentiate between Paul’s reactive spirituality, and proactive mysticism. Of this distinction Professor Stewart wrote:

Much religion has been made of the latter kind . Man’s action has been regarded as the primary thing. The soul has endeavoured to ascend towards God. Spiritual exercises have been made the ladder for the ascent. But all this savors of the religion of works as contrasted with the religion of grace. Paul’s attitude was different. His mysticism was essentially of the reacting kind. Christ, not Paul, held the initiative. Union with the eternal was not a human achievement: it was the gift of God. It came, not by any spiritual exercises , but by God’s self-revelation, God’s self-impartation. The words “It pleased God to reveal His Son in me,” which remind us that the Damascus experience itself was the foundation of the apostle’s mysticism, are Paul’s emphatic way of saying that God’s action always holds priority: His servant simply reacts to the action of God.

Stewart then concludes by stating that Paul’s spirituality was “all of grace; and it is well to be reminded by the apostle that union with Christ is not something we have to achieve by effort, but something we have to accept by faith.”

In separating Christianity from the mystery religions, David Rightmire also observes that the apostle, “viewed communion with God as an act of divine grace, coming not by any spiritual exercises, but by God’s self-revelation (Gal. 1:16).” In other words, spirituality based upon reaction to revelation is of a different sort than spirituality conjured up through the practices and disciplines of the mystical way. The former is initiated by God, and based upon “faith,” while the latter is initiated by man, and based upon “works.”

The contemplative spirituality promoted by and amongst evangelicals today belongs to the acting, or proactive, category of mysticism. Spiritual directors advise using various spiritual disciplines or techniques—solitude and silence, fasting, walking prayer labyrinths, Taizé worship, spiritual retreats, lectio divina (reading sacred things), journaling, religious pilgrimages, and so on—to initiate intimacy and revelatory encounters with God. But as Professors Stewart and Rightmire pointed out, Paul did not embrace such a works model of spirituality. If practices (i.e., means of grace) are engaged in to promote spiritual growth, then they ought to find precedent in the revealed Word of God (i.e., prayer, Scripture reading and study, singing spiritual songs, witnessing, fellowshipping with the saints, and observing the ordinances of baptism and the Lord’s Table). If methods of spiritual growth are not sourced in the Bible, but are of human invention, then Paul’s question to the Galatians seems appropriate. He asked them, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:3). Paul’s paradigm of spirituality focused upon grace. He gave no advice for experiencing spirituality via works of the mystic way.

Definition of Christ the Messiah

This Handbook of Jonathan Hill, defines Christ and Messiah, on pages 533 and 535 as:

Christ the Greek translation of messiah. From an early stage, Christians believed that Jesus was the Christ, a belief that gave them their name. The word Christ soon came to apply to Christ rather like a name, although it was really a title. Messiah meaning "annointed one", a figure described in some Jewish scriptures, associated with the coming kingdom of God. Different groups had different expectations of the Messiah - some believed he would be a warrior-king, others a sort of priest. The first Christians believed that Jesus was the Messiah. Christ is the Greek equivant of messiah

The mystical teachings of St. Paul, as a reactive mysticism

A survey of the mysticism of Paul the apostle explains that there are different types of Mysticism. Paul's mysticism is not of the kind that attempts a contact with the cosmic or super-natural. It is of a different kind. This mysticism is not a God-Contact- Mysticism. It is 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. This contact is made not by magical rites, sacraments or any works on our part,; but by a literal co-experiencing of Christ's death and resurrection. Pauline mysticism and Gnostic or Hellenistic Christian mysticism have been considered to be in direct contrast with one another.

As per the Boston Collaborative Encyclopedia of Western Theology with regards to the views of Albert Schweitzer, Schweitzer did not believe that Paul represents an appropriation of Hellenistic or Greek ideas into Christianity. Pauline mysticism is not about “being one with God or being in God” (Schweitzer, 1930, 3) and sonship to God is not conceived as “an immediate mystical relation to God, but as mediated and effected by means of a mystical union with Christ”.

Paul does not commend any kind of “God-mysticism”, but rather saw human beings to enter into relation with God by means of a “Christ-mysticism”, and it is this mysticism which is central to Paul's message.

The fundamental thought of Pauline mysticism runs thus: in the mystery of "I am in Christ; in Him I know myself as a being who is raised above this sensuous, sinful, and transient world and already belongs to the transcendent; in Him I am assured of resurrection; in Him I am a Child of God"

Another feature of Paul’s mysticism is that the Christian is “conceived as having died and risen again with Him”, thus, the believer has been set free from sin and the Law and now possesses the Spirit of Christ and is thus assured of resurrection.

According to Schweitzer, the Christ-mysticism experienced by Christians is reckoned by Paul to be a kind of co-experiencing of Christ’s death and resurrection: And as for redemption, it is accomplished by Jesus’ resurrection. The perishable world is a stage on which angels of heaven and demons do battle. Jesus also becomes a Messianic King with command over angels who is able to defeat all who oppose God.

Paul emphasise justification by faith alone (Sola fide), in the Epistle to the Romans. Christ’s death is portrayed as a sin offering, which erases sin and makes God’s forgiveness possible. This “righteousness by faith” is also individualistic and detached from participation in the mystical Body of Christ, and it does not lead to an ethical theory:

Paul arrives at the idea of a faith which rejects not only the works of the Law, but works in general. Yet, ethics are not absent from the thought of Paul, but rather they are re-conceived. By participating in Christ’s death and resurrection, the believer becomes a new creation. In principle the believer is no longer able to sin. However, this participation proceeds gradually making ethics necessary. “It is only in so far as a man is purified and liberated from the world that he becomes capable of truly ethical action”. Paul describes ethical action in many ways, including sanctification, giving up the service of sin, and living for God. Love is seen as the highest manifestation of this ethical life..

For Schweitzer there is nothing Hellenistic about belief in the coming Kingdom of God, Jesus as Messiah, the atoning death, the resurrection, and the saving effect of baptism. Yet, as Paul worked with these ideas, they became more susceptible to Hellenistic influences. After Paul, Christian thought became increasingly Hellenized, reaching its culmination within the New Testament in the Gospel according to John. The mysticism found in the John’s account of Jesus is a Hellenization of Paul’s mysticism. Schweitzer concluded that the Hellenistic interpretations of Christianity that followed after Paul are inferior. The mysticism of Hellenized Christianity is simpler and less profound than the mysticism of Paul the Apostle.

Paul is seen as the architect of this "cross centred" theology, referred to Jesus as "Christ" and stressing his messianic role. His resurrection is seen as the prototype for the future resurrection of all of humanity. St. Paul had often been criticized for directing attention away from the life and teachings of Jesus to a more mystical religion revolving around the godlike Christ, one focused upon his saving death. It had also been pointed out that his concept is almost entirely absent from the speeches of the disciples as described in the book of Acts.

Redemption is seen as an act of ascent, not mystical experience.

According to David Wells, the type of Christian spirituality that became increasingly popular in this postmodern age, is distinctly different from "Agape faith". In his book Above All Earthly Pow’rs: Christ in a Postmodern World

In the Pauline message, salvation is given and never forged or manufactured. In line with the description of Agape faith, Pauline mysticism is not a works based mysticism, but emphasizes the grace of God in Christ Jesus that becomes available to the believer by faith.

The wisdom revealed through the mystical teachings of the Apostle Paul, as well as the Soteriology, Christology, Redemption theology and interpretation of Scripture for Pauline mysticism differs significantly from Sophia (wisdom) and the mysticism associated therewith. Sophia (wisdom), also known as Christian Theosophy, is a central term in Hellenistic philosophy and religion, Platonism, Gnosticism, the Eastern Orthodox Church, and Esoteric Christianity (see main article Sophia (wisdom)).

Paul's mystical experiences as interpreted by proactive mysticism

The mainstream movement of proactive Christian mysticism tends to compare Paul's mystical experiences, (such as when he was caught up into heaven), with their kind of mysticism.

Alan F. Segal, writer on the occult, in his book Paul the Convert: The Apostolate and Apostasy of Saul the Pharisee claims that during Pauls visit to heaven he saw "the secrets of the universe revealed". The author states that Paul "believes his salvation to lie in a body-to-body identification with his heavenly savior, who sits on the divine throne and functions as God's glorious manifestation", although these experiences were played down in later generations.

It is argued by these, that Paul himself refers to these ecstatic visions as apokalypsis, "revelation", which is in accord with the forms of mysticism common in first-century Judaism, even as they connect to forms of mystical experience found in later rabbinic literature.

These writers does not emphasize Christ crucified, nor the atoning power of the blood of Jesus or the mystery Paul brought of Christ in the believer and the believer in Christ. Rather, Segal, in "Rebecca's children", argues that there had been many Messiah's and also that the disciplies in historical context would have expected Jesus to rise again after his death, and his resurrection is played down by such authors.

Unlike the focus of these writers, Pauline mysticism is not a mysticism that emphasizes Paul's mystic experiences, but rather Paul's mystery message to believers in Jesus Christ - the glorious inheritance of the saints in Christ, their hope of glory.

Mysticism and the external authority of Holy Scripture

B.B. Warfield differentiates between man-made religion and God-made religion, he explains how different mystics, exersizing disciplines of "listening to the inner voice" from different religions, practices basically the same thing, but connects their mystical experiences to their own worldview, to give an outlet of expression. Christian mysticism, where it is a mere variation on this theme, is described by him as "only general mysticism manifesting itself on Christian ground and interpreting itself accordingly in the forms of Christian thought. It is mysticism which has learned to speak in Christian language. "

Pauline mysticism is not this kind of mysticism. It is not about disciplines to try and connect to an "inner voice" or an "inner light".

The common element in all these varieties of mysticism is that they all seek all, or most, or the normative or at least a substantial part, of the knowledge of God in human feelings, which they look upon as the sole or at least the most trust worthy or the most direct source of the knowledge of God

Warfield differentiates between Christianity that interprets all religious experiences by the normative revelation of God recorded to us in Scripture and mysticism which places higher importance to mystical experiences as a primary method of getting revelation from God.

Evangelical Christianity interprets all religious experience by the normative revelation of God recorded for us in the Holy Scriptures, and guides, directs, and corrects it from these Scriptures, and thus molds it into harmony with what God in His revealed Word lays down as the normal Christian life. The mystic, on the other hand, tends to substitute his religious experience for the objective revelation of God recorded in the written Word, as the source from which he derives his knowledge of God, or at least to subordinate the expressly revealed Word as the less direct and convincing source of knowledge of God to his own religious experience. The result is that the external revelation is relatively depressed in value, if not totally set aside.

Warfield expresses his concerned when observing the very widespread rejection of all "external authority," which has been one of the results of the mysticism movement, and the consequent casting of men back upon their "religious experience," corporate or individual, as their sole trustworthy ground of religious convictions. In his own words

This is, of course, only "the inner light" of an earlier form of mysticism under a new and (so it has been hoped) more inoffensive name; and it is naturally, therefore, burdened with all the evils which inhere in the mystical attitude... The plain fact is that this" religious experience," to which we are referred for our religious knowledge, can speak to us only in the language of religious thought; and where there is no religious thought to give it a tongue it is dumb. And above all, it must be punctually noted, it cannot speak to us in a Christian tongue unless that Christian tongue is lent it by the Christian revelation. The rejection of "external authority" and our relegation to "religious experience" for our religious knowledge is nothing more nor less, then, than the definitive abolition of Christianity and the substitution for it of natural religion

Warfield states that there is nothing more important in the age in which we live than to bear constantly in mind that all the Christianity of Christianity rests precisely on "external authority."

Religion, of course, we can have without "external authority," for man is a religious animal and will function religiously always and everywhere. But Christianity, no. Christianity rests on "external authority," and that for the very good reason that it is not the product of man's religious sentiment but is a gift from God.

He also explains that, to ask us to set aside "external authority" and throw ourselves back on what we can find within us alone, whatever name is chosen, "religious experience," "the Christian consciousness," "the inner light," "the immanent Divine", — is to ask us to discard Christianity and revert to natural religion. He adds that Natural religion is of course good in its own proper place and for its own proper purposes. Nobody doubts — or nobody ought to doubt — that men are by nature religious and will have a religion in any event...of course Christianity does not abolish or supersede this natural religion; it vitalizes it, and confirms it, and fills it with richer content. But, according to Warfield, it does so much more than this that. It supplements it, and, in supplementing it, it transforms it, and makes it, with its supplements, a religion fitted for and adequate to the needs of sinful man.

There is nothing "soteriological" in natural religion. It grows out of the recognized relations of creature and Maker; it is the creature's response to the perception of its Lord, in feelings of dependence and responsibility. It knows nothing of salvation. When the creature has become a sinner, and the relations proper to it as creature to its Lord have been superseded by relations proper to the criminal to its judge, natural religion is dumb. It fails just because it is natural religion and is unequal to unnatural conditions. Of course we do not say that it is suspended; we say only that it has become inadequate. It requires to be supplemented by elements which are proper to the relation of the offending creature to the offended Lord. This is what Christianity brings, and it is because this is what Christianity brings that it so supplements and transforms natural religion as to make it a religion for sinners. It does not supersede natural religion; it takes it up in its entirety unto itself, expanding it and developing it on new sides to meet new needs and supplementing it where it is insufficient for these new needs..now mysticism is just this world-religion; that is to say, it is the expression of the ineradicable religiosity of the human race. So far as it is this, and nothing but this, it is valid religion, and eternal religion. No man can do without it, not even the Christian man. But it is not adequate religion for sinners. And when it pushes itself forward as an adequate religion for sinners it presses beyond its mark and becomes, in the poet's phrase, "procuress to the lords of hell." As vitalized and informed, supplemented and transformed by Christianity, as supplying to Christianity the natural foundation for its supernatural structure, it is valid religion. As a substitute for Christianity it is not merely a return to the beggarly elements of the world, but inevitably rots down to something far worse. Confining himself to what he can find in himself, man naturally cannot rise above himself, and unfortunately the self above which he cannot rise is a sinful self

Warfield teaches that, the pride which is inherent in the self-poised, self-contained attitude which will acknowledge no truth that is not found within oneself is already an unlovely trait, and a dangerous one as well, since pride is unhappily a thing which grows by what it feeds on. His concern is that, the history of mysticism only too clearly shows that he who begins by seeking God within himself may end by confusing himself with God.

The following quotes have been used as example of how teachings of mystics that places higher authority on an "inner light" than on the "external authority" of Holy Scripture, can stear individuals away from core doctrinal biblical teachings.Wilhelm Herrmann's said for example :"the piety of the mystic is such that at the highest point to which it leads Christ must vanish from the soul along with all else that is external." "When he has found God," he explains again, "the mystic has left Christ behind." At the best, Christ can be to the mystic but the model mystic, not Himself the Way as He declared of Himself, but only a traveler along with us upon the common way.And Soderblom says of von Hugel that Jesus is to him "merely a high point in the religious development to which man must aspire." "He has no eye," he adds, "for the unique personal power which His figure exercises on man." This applies to the whole class. But much more than this needs to be said. Christ may be the mystic's brother. He may possibly even be his exemplar and leader, although He is not always recognized as such. What He cannot by any possibility be is his Saviour. Is not God within him? And has he not merely to sink within himself to sink himself into God? He has no need of "salvation" and allows no place for it. Another example used is Miss Underhill, that declares that "nothing done for us, or exhibited to us, can have the significance of that which is done in us." William Law serves as another example when he say: "Christ given for us is neither more nor less than Christ given into us. He is in no other sense our full, perfect, and sufficient Atonement, than as His nature and spirit are born and formed in us." and also "There is but one salvation for all mankind," says Law, "and the way to it is one; and that is the desire of the soul turned to God.

To Warfield, these kind of claims are alarming. He highlights that "The cross and all that the cross stands for are abolished by such mystics; it becomes at best but a symbol of a general law — per aspera ad astra.

Throne room meditations

Some throne room meditations as per John Paul Jackson's book "7 Days behind the Veil".

• You were created to live, breathe, and pull your being from the heart of God.
• What we focus on we make room for.
• God's fingerprints are on every element; everything, in some way or form, declares His glory.
• In the midst of His unfathomable glory, power and majesty, it is His pleasure to spend time with you.
• The desire of God's heart is to dwell with and within each of us.
• Our responsibility is to respond to the Lover's touch.
• Our will is often not the same as God's will.
• Intimacy allows slivers of God's attributes to be passed on to us. The nearer we get to Him, the easier it is to absorb who He is.
• The point of dying to self is not to die to self, it is to be closer to Him
• In order to touch the heart of God, we must learn to mirror on earth the activity of Heaven.
• Mystery is one of the greatest secrets of romance and intimacy - and God is full of mystery.
• Worship is connecting with God
• Only by His breath can we breathe. Only by His heartbeat can we survive
• The Holy Spirit hovering over our lives reveals the deep things of God. Deep within God is where creativity begins.
• Heaven is moving, living, breathing creativity
• Just by being with Him, we are asking Him to remove our walls. We are asking Him to align our souls with His. We are asking to be made holy, which is to be made like Him.

Jackson explains: "Just as it is in relationships between men and women, you cannot force yourself to feel something that just isn't there. It is hard for human beings in a fallen world to comprehend the Father's heart - the true-blue, romantic, passionate, fatherly, brotherly, motherly love of God. Even though He aches to hold us, He completely respects us in all regards, including our walls.

This next statement flies in the face of traditional Christian teaching, but...we can have boundaries with God. He is not upset or angry if we cannot let Him any closer than our ten-foot-thick wall. He is okay with waiting.

He wants what is real from us. He doesn't want lip service. He is willing to wait for as long as it takes in order to capture our heart.

If all we can give Him right now is a furtive, frightened glance above the wall, then He'll take that glance and patiently wait for the rest.

If all we can give Him is a mere sliver of our true self, He'll take that piece, no matter its size...and patiently, lovingly wait for the rest.

Our walls don't send Him on a pity party. Our wrong choices don't scare Him away. Whatever we're going through right now, He knows. He understands it even more than we do, so we can't think that what we're dealing with might make Him angry at us. He already knows it; He is simply waiting for us to admit it.

You see, it is in the admitting that it loses its power over us.

Don't be afraid of making mistakes. Don't worry about runaway emotions. Don't worry about the things that scare you in the deepest part of your soul - like rejection, like condemnation....

As we rest in Him, He Himself will lead us along the bridal path. After all, He is the only One, who knows the way."

See also

• Christian meditation
• Pauline Christianity
• Redemption
• atonement
• Soteriology
• Christian mysticism

References

1. Ulrich Luz, "Paul as Mystic", trans. Martin Kitchen, in The Holy Spirit and Christian origins: essays in honor of James D.G. Dunn, ed. Graham N. Stanton et al., Eerdmans, 2004, p.135.
2. Classical Christianity, Thomas C. Oden, http://www.harpercollins.com/books/Classic-Christianity-Thomas-C-Oden/?isbn=9780061449710
3. http://www.wells.edu/whatsnew/wnspch25.htm
4. Who's Who in the History of Western Mysticism, Professor Bruce B. Janz http://www.religiousworlds.com/mystic/whoswho.html
5. Barry Hall, Experience heaven now, http://www.tasteheavennow.net/taste_heaven_home/books_and_materials.htm
6. James S. Stewart, A Man In Christ (New York: Harper and Row Publishers, n.d.) 163.
7. James S. Stewart, A Man In Christ (New York: Harper and Row Publishers, n.d.) 164
8. James S. Stewart, A Man In Christ (New York: Harper and Row Publishers, n.d.) 164)
9. * 2. Jonathan Hill, Zondervan Handbook to the History of Christianity, 2006, Lion Publishing Plc, ISBN 9780310262701
10. ^ Albert Schweitzer (Boston Collaborative Encyclopedia of Western Theology) "The Mysticism of Paul the Apostle" on The Mysticism of Paul the Apostle, (written By DrAlbert Schweitzer, Reviewed Edition: The Johns Hopkins University Press, 1998, Paperback, 411 Pages, ISBN 0-8018-6098-9)
11. Postmodernism & Sacred Scripture : Opportunities for Clarity on the Question of Christ & Culture by Dean O. Wenthe, Above All Earthly Powers: Christ in a Postmodern World by David F. Wells, ISBN 9780802824554
12. p.35
13. pp.34, 36
14. THE WORKS OF BENJAMIN B. WARFIELD, Volume IX, page 653
15. THE WORKS OF BENJAMIN B. WARFIELD, Volume IX, page 654
16. THE WORKS OF BENJAMIN B. WARFIELD, Volume IX, page 655
17. THE WORKS OF BENJAMIN B. WARFIELD, Volume IX, page 660-662
18. THE WORKS OF BENJAMIN B. WARFIELD, Volume IX, page 666
19. 7 Days behind the veil, John Paul Jackson, ISBN 1584831235

Bibliography

• 1. The Mysticism of Paul the Apostle. (1930), by Albert Schweitzer, Johns Hopkins University Press. 1998. ISBN 0801860989
• 2. Jonathan Hill, Zondervan Handbook to the History of Christianity, 2006, Lion Publishing Plc, ISBN 9780310262701
• 3. Postmodernism & Sacred Scripture : Opportunities for Clarity on the Question of Christ & Culture by Dean O. Wenthe, Above All Earthly Powers: Christ in a Postmodern World by David F. Wells, ISBN 9780802824554
• 4. Albert Schweitzer (Boston Collaborative Encyclopedia of Western Theology) "The Mysticism of Paul the Apostle" on The Mysticism of Paul the Apostle, (written By DrAlbert Schweitzer, Reviewed Edition: The Johns Hopkins University Press, 1998, Paperback, 411 Pages, ISBN 0-8018-6098-9)
• 5. Barry Hall, Experience heaven now, http://www.tasteheavennow.net/taste_heaven_home/books_and_materials.htm

• Proposed deletion as of 23 April 2011
• Christian mysticism
• Pauline Christianity