Paul the Mystic: A Study in Apostolic Experience by James M. Campbell

By James M. Campbell

From the preface
In the Lives of Paul that have seemed, scant justice has been performed to the magical aspect in his spiritual adventure and in his educating. And but not anything is extra attribute of Paul than his mysticism.
...
He used to be the type of guy who couldn't be content material to live at the open air of faith, yet sought to arrive that that's furthest within.

Contents
I. Introductory
II. a non secular Mystic
III. A Christian Mystic
IV. An Evangelical Mystic
V. A Rational Mystic
VI. a realistic Mystic
VII. How Paul Nourished the magical Life
VIII. The Message of Paul the Mystic to the Church of this present day

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Additional info for Paul the Mystic: A Study in Apostolic Experience

Sample text

In modern, everyday parlance, the word “intellect” is carelessly used as a synonym for “mind”. Traditionalist authors, on the contrary, following a Medieval Scholastic usage, employ the word in a different and special sense; sometimes the initial letter of the word is capitalized. “Intellect” is said to be synonymous with “Spirit”. What, then, is “Intellect” or “Spirit”? The Intellect is the faculty of innate, objective knowledge. Examples of this knowledge, immediately apparent, and built into the human substance, are: our sense of logic, our capacity for arithmetic, our sense of justice, and our sense of right and wrong.

I have myself visited many mosques in Bosnia, and in several of them I saw magnificent Persian prayer carpets donated by the Emperor Franz Josef. This is a courtesy unlikely to be extended to the Slavic Muslims by the competing religious nationalism of their neighbors, whose sentiments, on the contrary, have shown themselves to be exterminatory! Both Frithjof Schuon and Titus Burckhardt have mentioned in their writings that kings and nobles often had a wisdom and a tolerance unknown in a denominationally-motivated clergy—today it would be known as an ideologically-motivated political élite—who unfortunately have it in their power to influence the people along denominationalist, or inanely ideological, lines.

For true religion implies depth, not surface. It is personal, and not a priori collective. It aims at salvation, not at a spirit-less—and in any case unrealizable—utopia. It is a typically modern paradox that, in several countries, political parties which call themselves “secular” are distinctly better than parties which claim for themselves the epithet “religious”. All of the modern “-isms” are characterized by stupidity, vulgarity, superficiality, and collectivism. Many have also involved massive cruelty—both according to the explicit words of their founders (Hitler and Lenin, for example) and in actual practice.

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