By Colleen Shantz
Whereas many readers of Paul's letters realize how vital his adventure was once to his lifestyles and suggestion, Biblical students haven't more often than not addressed this subject head-on. Colleen Shantz argues that they have got been held again either via a bias opposed to non secular ecstasy and by way of the bounds of the Biblical texts: How do you responsibly entry an individual else's adventure, fairly adventure as strange and debated as non secular ecstasy? and the way do you account responsibly for the position of expertise in that person's suggestion? Paul in Ecstasy pursues those questions via quite a few disciplines - such a lot significantly neuroscience. This learn presents cogent motives for bewildering passages in Paul's letters, outlines a far higher impact of such event in Paul's existence and letters, and issues to its significance in Christian origins.
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Extra info for Paul in Ecstasy: The Neurobiology of the Apostle's Life and Thought
Johnson, Religious Experience in Earliest Christianity, 127–28. Robert M. Price, ‘‘Review: Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity,’’ Journal of Higher Criticism 3 (1996), 137. Although Smith makes this argument most thoroughly in Drudgery Divine, see also Jonathan Z. Smith, ‘‘The Temple and the Magician,’’ in Map Is Not Territory: Studies in the History of Religion (Chicago: University of Chicago Press, 1993), 172–89. 45 What is central to Smith’s analysis is the use of Hellenistic religious parallels as an ineffective and miscalibrated test for fidelity to Christian origins; that is, it neither measures what it was meant to nor is it based on an accurate picture of ancient difference.
Finally, two choices of language deserve preliminary explanation. ’’ What to call the movement that became Christianity is always a problem. Whatever term is used needs to signal that the movement was in some way Jewish, because two distinct religions did not yet exist, and yet that it was distinguishable from that larger conglomerate in part by its connection with Jesus, who was called Christ. My solution is pragmatic and convenient rather than either elegant or exacting. 49 Erika Bourguignon, ‘‘Introduction: A Framework for the Comparative Study of Altered States of Consciousness,’’ in Bourguignon, Religion, Altered States of Consciousness, and Social Change, 11.
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 . . ’’ Lucien Cerfaux, Le Chre´tien dans la theologie paulinienne, Lectio divina 33 (Paris: E´ditions du Cerf, 1962), 326 and 328, respectively. 54 There are some examples of more direct application of this orientation to Pauline exegesis.