By Colleen Shantz
Whereas many readers of Paul's letters realize how very important his adventure used to be to his existence and notion, Biblical students haven't ordinarily addressed this subject head-on. Colleen Shantz argues that they've been held again either by way of a bias opposed to non secular ecstasy and via the boundaries of the Biblical texts: How do you responsibly entry a person else's event, really event as strange and debated as non secular ecstasy? and the way do you account responsibly for the function of expertise in that person's inspiration? Paul in Ecstasy pursues those questions via a number of disciplines – so much particularly neuroscience. This learn offers cogent motives for bewildering passages in Paul's letters, outlines a far larger impact of such event in Paul's existence and letters, and issues to its value in Christian origins.
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Additional resources for Paul in Ecstasy: The Neurobiology of the Apostle's Life and Thought
M. G. Stalker (Minneapolis: Fortress, 1971), 21. , Religious geschichtliche Volksbu¨cher fu¨r die deutshce christliche Gegenwart. 1. Reihe, 5/6. Heft. : American Theological Library Association Committee on Reprinting, 1962), 76. Strangely, Wrede makes this comment even though he, like Bornkamm, allows for Paul’s visions as religious experiences and not only theological reflection (Paul, 6–11). T. Johnson, Religious Experience in Earliest Christianity, 126–27. All of the studies he cites were published in the 1970s.
54 There are some examples of more direct application of this orientation to Pauline exegesis. For instance, in classic Reformation categories, Ernst Ka¨semann posed ‘‘the Pauline doctrine of justification’’ as ‘‘protection . . ’’56 Thus, illustrating another dimension of Protestantism, he prescribes the combined use of doctrinal prophylactics and the avoidance of multiple religious experiences as the antidote. ) In Ka¨semann’s case, the term ‘‘mysticism’’ can substitute for an overt reference to Catholicism.
Joseph Huby, Mystiques paulinienne et johannique (Bruges: Desclee de Brouwer, 1946). Apparently he was unaware of (or unimpressed by) Huby’s book. See Alfred Wikenhauser, Die Christusmystik des Apostels Paulus, 2nd ed. (Freiburg: Herder, 1956). The citation is from the English translation: Alfred Wikenhauser, Pauline Mysticism: Christ in the Mystical Teaching of St. Paul (New York: Herder and Herder, 1960), 9. Wikenhauser, Pauline Mysticism, 14. Walenty Prokulski, ‘‘The Conversion of St. Paul’’ Catholic Biblical Quarterly 19 (1957), 456, assessed the split more bluntly, stating that among critical scholars ‘‘all Catholics .