Editing Albert Schweitzer (section)

===''The Mysticism of Paul the Apostle'' (1931)===
In ''The Mysticism of Paul the Apostle'', Schweitzer first distinguishes between two categories of [[mysticism]]: primitive and developed.{{Sfn | Schweitzer | 1931 | p = 1}} Primitive mysticism "has not yet risen to a conception of the universal, and is still confined to naive views of earthly and super-earthly, temporal and eternal". Additionally, he argues that this view of a "union with the divinity, brought about by efficacious ceremonies, is found even in quite primitive religions".{{Sfn | Schweitzer | 1931 | p = 1}}

On the other hand, a more developed form of mysticism can be found in the Greek mystery-cults that were popular in first-century A.D. society. These included the cults of [[Attis]], [[Osiris]], and [[Mithras]]. A developed form of mysticism is attained when the "conception of the universal is reached and a man reflects upon his relation to the totality of being and to Being in itself". Schweitzer claims that this form of mysticism is more intellectual and can be found "among the [[Brahman]]s and in the [[Buddha]], in [[Platonism]], in [[Stoicism]], in [[Spinoza]], [[Schopenhauer]], and [[Hegel]]".{{Sfn | Schweitzer | 1931 | p = 2}}

Next, Schweitzer poses the question: "Of what precise kind then is the mysticism of Paul?" He locates Paul between the two extremes of primitive mysticism and developed mysticism. Paul stands high above primitive mysticism, due to his intellectual writings, but never speaks of being one with God or being in God. Instead, he conceives of [[Adoption (theology)|sonship]] to God as "mediated and effected by means of the mystical union with Christ".{{Sfn | Schweitzer | 1931 | p = 3 }} He summarizes Pauline mysticism as "being in Christ" rather than "being in God".

Paul's imminent [[eschatology]] (from his background in [[Jewish eschatology]]) causes him to believe that the kingdom of God has not yet come and that Christians are now living in the time of Christ. Christ-mysticism holds the field until God-mysticism becomes possible, which is in the near future.{{Sfn | Schweitzer | 1931 | p = 13}} Therefore, Schweitzer argues that Paul is the only theologian who does not claim that Christians can have an experience of "being-in-God". Rather, Paul uses the phrase "being-in-Christ" to illustrate how Jesus is a mediator between the Christian community and God. Additionally, Schweitzer explains how the experience of "being-in-Christ" is not a "static partaking in the spiritual being of Christ, but as the real co-experiencing of His dying and rising again". The "realistic" partaking in the mystery of Jesus is only possible within the solidarity of the Christian community.{{Sfn | Schweitzer | 1931 | p = 13 }}

One of Schweitzer's major arguments in ''The Mysticism of Paul the Apostle'' is that Paul's mysticism, marked by his phrase "being in Christ", gives the clue to the whole of Pauline theology. Rather than reading [[justification by faith]] as the main topic of Pauline thought, which has been the most popular argument set forward by [[Martin Luther]], Schweitzer argues that Paul's emphasis was on the mystical union with God by "being in Christ". [[Jaroslav Pelikan]], in his foreword to ''The Mysticism of Paul the Apostle'', points out that:

{{blockquote|the relation between the two doctrines was quite the other way around: 'The doctrine of the redemption, which is mentally appropriated through faith, is only a fragment from the more comprehensive mystical redemption-doctrine, which Paul has broken off and polished to give him the particular refraction which he requires.{{Sfn | Schweitzer | 1931 | p = xvi}}}}

====Paul's "realism" versus Hellenistic "symbolism"====
Schweitzer contrasts Paul's "realistic" dying and rising with Christ to the "symbolism" of [[Hellenism (Greek culture)|Hellenism]]. Although Paul is widely influenced by Hellenistic thought, he is not controlled by it. Schweitzer explains that Paul focused on the idea of fellowship with the divine being through the "realistic" dying and rising with Christ rather than the "symbolic" Hellenistic act of becoming like Christ through [[deification]].{{Sfn | Schweitzer | 1931 | p = 16}} After baptism, Christians are continually renewed throughout their lifetimes due to participation in the dying and rising with Christ (most notably through the [[Sacraments of the Catholic Church|Sacraments]]). On the other hand, the Hellenist "lives on the store of experience which he acquired in the initiation" and is not continually affected by a shared communal experience.{{Sfn | Schweitzer | 1931 | p = 17}}

Another major difference between Paul's "realism" and Hellenistic "symbolism" is the exclusive nature of the former and the inclusive nature of the latter. Schweitzer unabashedly emphasizes the fact that "Paul's thought follows [[Predestination|predestinarian]] lines".{{Sfn | Schweitzer | 1931 | p = 103 }} He explains, "only the man who is [[Election (Christianity)|elected]] thereto can enter into relation with God".{{Sfn | Schweitzer | 1931 | p = 9 }} Although every human being is invited to become a Christian, only those who have undergone the initiation into the Christian community through [[baptism]] can share in the "realistic" dying and rising with Christ.