{"id":266,"date":"2018-07-24T23:38:26","date_gmt":"2018-07-25T04:38:26","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=266"},"modified":"2018-07-24T23:38:26","modified_gmt":"2018-07-25T04:38:26","slug":"st-paul-the-mystic","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/24\/st-paul-the-mystic\/","title":{"rendered":"St. Paul the Mystic"},"content":{"rendered":"

\"\"As a bridge between the discussion of Christ in St. Paul’s epistles and Christ in the General Epistles, it is important to discuss a second factor in St. Paul’s understanding of Christ as God.\u00a0 This concerns the oft-neglected area of St. Paul’s own personal practices of prayer and piety, and how this relates to both his vision of the risen Christ on the road to Damascus, in his call to be an apostle, and to his own direct knowledge of Christ as God.\u00a0 While the previous post discussed St. Paul’s identification of the second hypostasis of Israel’s God as the person of Jesus Christ based on Second Temple Jewish tradition, this one will focus on the epistemological issue of how St. Paul first made that identification, and how his practice of prayer, transformed from its Jewish foundation, became the basis for later Christian mystical practice.\u00a0 The apostolic faith, as presented in the New Testament, is based upon an apostolic vision, a vision in which later generations of Christians, particularly ascetics, would seek to share.<\/p>\n

St. Paul lived during the formative stages of what would later be called Merkabah<\/em> mysticism within the Second Temple Jewish world.\u00a0 This form of mystical practice represents yet another element of the religious world of first century Judaism which would later be pruned away from the Rabbinic Jewish tradition, and survive only within Christianity.\u00a0 The word Merkabah<\/em> is the Hebrew word for ‘chariot’.\u00a0 In this context, it refers specifically to Yahweh, the God of Israel’s throne chariot as seen in the vision of Ezekiel recorded in Ezekiel 1.\u00a0 This chariot was flown about by four living creatures with the faces of an ox, a lion, an eagle, and a human.\u00a0 As in the days of Ezekiel the temple had been destroyed, rather than his vision focusing upon the God of Israel enthroned with the altar as his footstool (as in Isaiah 6), Ezekiel sees the divine throne in the heaven, from which Yahweh governs all of the creation.\u00a0 After the return from exile, in Second Temple Judaism, this vision was taken to be paradigmatic, as a vision of the reality of Israel’s God in so far as a human person could experience it without losing their life.<\/p>\n

Merkabah<\/em> mysticism, then, began with exposition of this vision in the context of Ezekiel, and meditation upon it, with the goal of receiving the same, or a similar vision.\u00a0 Most of those who practiced this form of mysticism admitted that they had never received the vision themselves, though some did.\u00a0 Through further accounts of such visions, some recorded in apocalyptic literature of the Second Temple period, a common grammar to describe these visionary experiences began to develop.\u00a0 The language developed of a series of heavens, ultimately seven in number, through which a series of ascents took place.\u00a0 Within these visions, angelic beings would be encountered, and communications with them would take place.\u00a0 Ultimately, the highest and purest form of these visionary experiences would be to behold the chariot-throne of Israel’s God, upon which would be seated either the Glory of God, or the Angel of the Lord figure.\u00a0 These mystical ascents took place through practices of contemplative prayer, generally focused upon the repetition of scriptural texts, most often the shema<\/em> (‘Hear, O Israel, Yahweh our God, Yahweh is one’).<\/p>\n

There are several clear indicators in St. Paul’s letters that he was intimately familiar with this mystical practice.\u00a0 For example, St. Paul refers to speaking in the tongues of angels (1 Cor 13:1).\u00a0 The most important text in this regard, however, is 2 Corinthians 12:1-6.\u00a0 Though St. Paul frames the account of this visionary experience as the experience of another man, there is a broad agreement among both the Fathers and contemporary scholars that St. Paul is describing his own experience, as alluded to in verse 6.\u00a0 In describing this visionary experience, he utilizes language directly parallel to that found in Merkabah<\/em> sources.\u00a0 He speaks of the ‘third heaven’ (v. 2) and thence into paradise (v. 3) describing a series of ascents.\u00a0 He likewise speaks of having heard utterances that cannot be repeated from angelic beings (v. 4).<\/p>\n

Accepting, then, that St. Paul was a participant in this tradition of prayer, new light is shed upon his vision in Acts 9.\u00a0 It is very clear from the language used in Acts 9, and regarding this vision by St. Paul in other writings, that this was a prophetic vision culminating in a prophetic call (as discussed here<\/a>).\u00a0 St. Paul’s journey from Jerusalem to Damascus would have taken several days on horseback.\u00a0 It is reasonable to believe that on such a long journey, St. Paul would have spent much of his time in prayer and mediation, particularly at the hour of prayer at which his vision took place.\u00a0 This means that when his vision occurred on that road, as suddenly as it did, knocking him from his horse, this vision lay within his realm of interpretation.\u00a0 Within his spiritual practice, such a vision would have been seen as a gift bestowed upon only a few who were blessed to share the experience of Ezekiel and the other prophets.\u00a0 However, when St. Paul receives his vision, it is not an angelic figure which he sees upon the throne or divine glory, but Jesus Christ, seated on the throne-chariot of Yahweh.\u00a0 St. Paul’s vision on the road to Damascus is not just a vision which informs him that Jesus is the Messiah, it also powerfully showed him that Jesus Christ is God.\u00a0 It is on this basis that St. Paul can proceed in his epistles to speak of Jesus Christ as the incarnate second hypostasis of the God of Israel.<\/p>\n

Further, St. Paul bases his claim to being an apostle upon this vision.\u00a0 It is often shorthanded that the apostles were those who had personally encountered or seen the risen Christ.\u00a0 This definition is not sufficient however.\u00a0 At one point, more than 500 people beheld the risen Christ before his ascension into heaven (1 Cor 15:6), and yet no one numbers the apostles above 500.\u00a0 Rather, apostolic authority is founded in having received a particular vision of Christ, of Jesus Christ in his uncreated glory, which three of the apostles had received on Mt. Tabor, all of them in witnessing Christ’s death and resurrection, and finally St. Paul on the road to Damascus.\u00a0 This is the experience of Christ which the apostles themselves cite.\u00a0 “That which was in the beginning, that which we have heard, that which we have seen with our eyes, that which we have looked upon and have touched with our hands, concerning the word of life, the life which was made manifest, and we have seen it, and testify to it and proclaim to you the life which is eternal” (1 John 1-2).\u00a0 “For we did not follow cleverly imagined stories when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.<\/span>\u00a0 For when he received honor and glory from God the Father, and the voice was carried to him by the majestic glory, ‘This is my beloved Son, in whom I am well pleased,’<\/span>\u00a0 we ourselves heard this very voice carried from heaven, for we were with him on the holy mountain” (2 Peter 1:16-18).\u00a0 Just as St. Peter had, St. Paul saw the light of God’s glory, and heard a voice from heaven.<\/span><\/p>\n

From apostolic times, Christ’s ascension into heaven and enthronement was understood within the context of the heavenly ascents and the throne-chariot of God from already existing Second Temple Jewish religion and mystical practice.\u00a0 It is for this reason that when Christ is presented within the Orthodox iconographic tradition enthroned, it is upon the four living creatures of Ezekiel’s vision.\u00a0 These icons present to us a visual means of meditation parallel to the earlier textual meditation upon Ezekiel’s vision in written form.\u00a0 The God who sat enthroned in the visions of the Old Testament has made himself known through descending in the incarnation, before ascending again to his former glory.\u00a0 Rather than repudiating mystical practice, the earliest Christians, as exemplified by St. Paul, continued to pursue contemplative prayer, which for some culminated in the vision of Christ in his uncreated glory.\u00a0 This tradition, repudiated in the Talmud, has continued in Orthodox Christianity, blossoming into what would later become known as hesychasm.<\/p>\n","protected":false},"excerpt":{"rendered":"

As a bridge between the discussion of Christ in St. Paul’s epistles and Christ in the General Epistles, it is important to discuss a second factor in St. Paul’s understanding of Christ as God.\u00a0 This concerns the oft-neglected area of St. Paul’s own personal practices of prayer and piety, and how this relates to both his vision of the risen Christ on the road to Damascus, in his call to be an apostle, and to his own direct knowledge of Christ as God.\u00a0 While the previous post discussed St. Paul’s identification of the second hypostasis of Israel’s God as the person of Jesus Christ based on Second Temple Jewish tradition, this one will focus on the epistemological issue of how\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-266","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"St. Paul the Mystic - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/24\/st-paul-the-mystic\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"St. Paul the Mystic - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"As a bridge between the discussion of Christ in St. Paul’s epistles and Christ in the General Epistles, it is important to discuss a second factor in St. Paul’s understanding of Christ as God.\u00a0 This concerns the oft-neglected area of St. Paul’s own personal practices of prayer and piety, and how this relates to both his vision of the risen Christ on the road to Damascus, in his call to be an apostle, and to his own direct knowledge of Christ as God.\u00a0 While the previous post discussed St. Paul’s identification of the second hypostasis of Israel’s God as the person of Jesus Christ based on Second Temple Jewish tradition, this one will focus on the epistemological issue of how\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/24\/st-paul-the-mystic\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2018-07-25T04:38:26+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/07\/enthroned.jpg\" \/>\n<meta name=\"author\" content=\"Fr. 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