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\ me n- di - k nt \ : be ggar I N THE FRANCI SCAN TRADI TI ON
WI NTER 2014 VOL. 4 NO. 1
P
aul of Tarsus was neither one of the Twelve nor
ever knew Jesus in the esh. Nonetheless, he totally
trusted his personal experience on the Damascus
road and largely wrote on his own authorityagainst his
own past, the Jewish tradition for which he was a zealot,
and even against the new Christian establishment in
Jerusalem. Paul was in a category of his own; his let-
ters, and those from his school and disciples (Ephesians,
Colossians, Hebrews, and others), are nearly one half of
the New Testament. Where did he
get the courage to say so much with
such authority? He hardly ever quoted
Jesus directly! He mostly taught about
Christ, or the Christ Mystery, which is
the same risen presence that you and I
encounter every day.
His primary influence on the
development of what became
Christianity (many call him the
originator of the very notion of
church) and on some of the thought
patterns of Western civilization are
foundational and dynamic. Paul made
Jesus essential lifestyle and cosmic
message into a conceptual theology
that many could work with and
build upon. Jesus did it, and Paul
theologized about what Jesus did.
Paul, of course, created huge
problems through his zeal and sin-
gle-hearted devotion to the Christ.
To paraphrase Carl Jung, The greater light you have,
the greater shadow you cast. Pauls dualistic distinction
between flesh and spirit has had untold negative conse-
quences on Christian self-understanding, yet I sincerely
believe the message is not at all what he intended. He
lived inside a totally cosmic notion of Christ, a mystical
understanding of the whole message, an ongoing under-
standing of the one incarnation that was continued in
real people (1 Cor 12), and even the physical elements
of bread and wine (1 Cor 11:17-34). Only a mystic could
make these extrapolations so clearly and so convincingly.
Paul also had a very practical desire to create realtime
communication hubs for this transcendent message. He
wanted to establish very practical communities that would
illustrate how transformed people livewhich often made
him descend into simplistic moralisms to get there (Rom
1:18-31, 5)much like a father wanting to raise perfect
kids. Unfortunately this is all many people can remember,
maybe because it sounds like Mom
and Dad all over again. It makes Paul
look like a petty churchman instead
of the high level mystic and utterly
courageous man that he really was.
I end this short article on Paul by
pointing out that all of his moralizing
and judging in Romans 1 is totally
undone in Romans 2:1-11, where
he states that we are not to judge others,
because we do the same thing ourselves!
Mystics love to talk in such paradoxes,
so that we can be driven toward a
God who alone can resolve them. Paul
does the same with Jews and Greeks,
tradition and freedom, flesh and
Spirit, law and grace, and the one
and the many. As a result, only non-
dual thinkers (contemplatives) are
really prepared to understand him.
You may know Ive accepted an
invitation to lead a study pilgrimage
from October 23rd through November 1st, 2014, follow-
ing the 2nd and 3rd missionary journeys of Paul, onsite,
in Phillipi, Ephesus, and Thessalonika. My hope is to
reteach, with new emphasis, what I spoke of in the
CD set titled The Great Themes of Paul, and will address in
the February 25, 2014 webcast, Meeting the St. Paul You
Never Knew.
Jesus DID it, and Paul
theologized about what
Jesus did.
Paul: A Man Born out of Due Time
2
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