Footnotes1.Besides the history contained in the New Testament Scriptures, the grateful obligations of the author are due, in varying degree, to Farrar’s“Life and Work of St. Paul,”his“Darkness and Dawn;”the“Life and Epistles of St. Paul,”by Conybeare and Howson;“Paul the Missionary,”by the Rev. W. M. Taylor, D.D.;“The Ideas of the Apostle Paul,”by Rev. James Freeman Clarke, D.D.; various works by Stanley, Jowett, Arnold, Martineau, Lytton, and Brewer; besides Josephus, Strabo, and other ancient historical authorities.2.There were only seven of the Rabbis to whom the Jews gave the title of Rabban; and three of these were Gamaliels of this family, who each in turn rose to the high distinction ofNasî, or President of the School.3.A ten-minute hour-glass.4.Professor Plumptre supposes theUrimto have been“a clear and colorless stone set in the breastplate of the high priest as a symbol of light, answering to the mystic scarab in the pectoral plate of the ancient Egyptian priests, and that theThummimwas an image corresponding to that worn by the priestly judges of Egypt, as a symbol of truth and purity of motive. By gazing steadfastly on these, he may have been thrown into a mysterious, half-ecstatic state, akin to hypnotism, in which he lost all personal consciousness, and received a spiritual illumination and insight.”5.It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.6.It may seem that healing as depicted in this case was very sudden; but the recorded works of Peter, John, and many others, which took place during this era of great spiritual uplift and exuberant faith, should not be overlooked.7.Canon Farrar, in his“Life and Work of St. Paul,”says,“The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as‘he that devastated in Jerusalem them that call on this name,’using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”Conybeare and Howson, in their“Life and Epistles of St. Paul,”say,“That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”A few passages from the New Testament (Revised Edition) are noted:—Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.8.As to the historic literalism of the external phenomena said to be connected with this notable inner transition, the author has no desire to dogmatize either pro or con. It is the privilege and right of every one to make his own interpretation. But however exact in outward detail the somewhat variable records may be supposed to be, we think that all will agree that the external setting does not transcend the realm of incidental unimportance.9.Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.Says Canon Farrar in his“Life and Work of St. Paul,”“It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”10.If Paul, under similar circumstances, was able to foretell the result of a shipwreck, as related in the Biblical narrative, why should not an equally gifted and illumined soul in like manner be clear-sighted? The higher perception in man is an orderly attainment rather than an unearned supernatural bestowment.11.Both introduced in thethird chapter.12.The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a“psychic.”It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.13.The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.Has anything done greater harm to the Bible than the glamour that has been put upon it, and the distance which has been assumed between the events therein related and those which are common to all mankind? The laws which govern the psychical, moral, and spiritual experiences of men are uniform and unchangeable. Otherwise the whole higher economy is chaotic and unreliable.If an exalted vision of the Divine, a guidance from the inner Spirit of Truth, a miracle of healing, or an interview with one who has passed into the Unseen—one or all of these—is possible in one age, then, underlike conditions, it is possible for all time. If the Bible were brought near and humanized, it would become clear, practical, and harmonious. Its teachings and history would be spiritually natural and evolutionary. The grandest work of the present time is its rescue from the literalism, strangeness, and dehumanization with which it has been burdened. It is thereby honored and made congruous. The multitude of warring sects has come from its literalization. It is a natural and simple record of the experiences of men of varying condition, some of whom were spiritually developed in eminent degree. It is inspired because it inspires.Transcriber’s NoteVariations in spelling or hyphenation were not changed.The following changes have been made to the text:page 45, single quote changed to double quote after“Defend him!”page 153,“occuping”changed to“occupying”page 182,“houshold”changed to“household”page 425,“proanos”changed to“pronaos”page 458, quote mark added after“circles.”
Footnotes1.Besides the history contained in the New Testament Scriptures, the grateful obligations of the author are due, in varying degree, to Farrar’s“Life and Work of St. Paul,”his“Darkness and Dawn;”the“Life and Epistles of St. Paul,”by Conybeare and Howson;“Paul the Missionary,”by the Rev. W. M. Taylor, D.D.;“The Ideas of the Apostle Paul,”by Rev. James Freeman Clarke, D.D.; various works by Stanley, Jowett, Arnold, Martineau, Lytton, and Brewer; besides Josephus, Strabo, and other ancient historical authorities.2.There were only seven of the Rabbis to whom the Jews gave the title of Rabban; and three of these were Gamaliels of this family, who each in turn rose to the high distinction ofNasî, or President of the School.3.A ten-minute hour-glass.4.Professor Plumptre supposes theUrimto have been“a clear and colorless stone set in the breastplate of the high priest as a symbol of light, answering to the mystic scarab in the pectoral plate of the ancient Egyptian priests, and that theThummimwas an image corresponding to that worn by the priestly judges of Egypt, as a symbol of truth and purity of motive. By gazing steadfastly on these, he may have been thrown into a mysterious, half-ecstatic state, akin to hypnotism, in which he lost all personal consciousness, and received a spiritual illumination and insight.”5.It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.6.It may seem that healing as depicted in this case was very sudden; but the recorded works of Peter, John, and many others, which took place during this era of great spiritual uplift and exuberant faith, should not be overlooked.7.Canon Farrar, in his“Life and Work of St. Paul,”says,“The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as‘he that devastated in Jerusalem them that call on this name,’using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”Conybeare and Howson, in their“Life and Epistles of St. Paul,”say,“That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”A few passages from the New Testament (Revised Edition) are noted:—Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.8.As to the historic literalism of the external phenomena said to be connected with this notable inner transition, the author has no desire to dogmatize either pro or con. It is the privilege and right of every one to make his own interpretation. But however exact in outward detail the somewhat variable records may be supposed to be, we think that all will agree that the external setting does not transcend the realm of incidental unimportance.9.Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.Says Canon Farrar in his“Life and Work of St. Paul,”“It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”10.If Paul, under similar circumstances, was able to foretell the result of a shipwreck, as related in the Biblical narrative, why should not an equally gifted and illumined soul in like manner be clear-sighted? The higher perception in man is an orderly attainment rather than an unearned supernatural bestowment.11.Both introduced in thethird chapter.12.The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a“psychic.”It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.13.The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.Has anything done greater harm to the Bible than the glamour that has been put upon it, and the distance which has been assumed between the events therein related and those which are common to all mankind? The laws which govern the psychical, moral, and spiritual experiences of men are uniform and unchangeable. Otherwise the whole higher economy is chaotic and unreliable.If an exalted vision of the Divine, a guidance from the inner Spirit of Truth, a miracle of healing, or an interview with one who has passed into the Unseen—one or all of these—is possible in one age, then, underlike conditions, it is possible for all time. If the Bible were brought near and humanized, it would become clear, practical, and harmonious. Its teachings and history would be spiritually natural and evolutionary. The grandest work of the present time is its rescue from the literalism, strangeness, and dehumanization with which it has been burdened. It is thereby honored and made congruous. The multitude of warring sects has come from its literalization. It is a natural and simple record of the experiences of men of varying condition, some of whom were spiritually developed in eminent degree. It is inspired because it inspires.Transcriber’s NoteVariations in spelling or hyphenation were not changed.The following changes have been made to the text:page 45, single quote changed to double quote after“Defend him!”page 153,“occuping”changed to“occupying”page 182,“houshold”changed to“household”page 425,“proanos”changed to“pronaos”page 458, quote mark added after“circles.”
Footnotes1.Besides the history contained in the New Testament Scriptures, the grateful obligations of the author are due, in varying degree, to Farrar’s“Life and Work of St. Paul,”his“Darkness and Dawn;”the“Life and Epistles of St. Paul,”by Conybeare and Howson;“Paul the Missionary,”by the Rev. W. M. Taylor, D.D.;“The Ideas of the Apostle Paul,”by Rev. James Freeman Clarke, D.D.; various works by Stanley, Jowett, Arnold, Martineau, Lytton, and Brewer; besides Josephus, Strabo, and other ancient historical authorities.2.There were only seven of the Rabbis to whom the Jews gave the title of Rabban; and three of these were Gamaliels of this family, who each in turn rose to the high distinction ofNasî, or President of the School.3.A ten-minute hour-glass.4.Professor Plumptre supposes theUrimto have been“a clear and colorless stone set in the breastplate of the high priest as a symbol of light, answering to the mystic scarab in the pectoral plate of the ancient Egyptian priests, and that theThummimwas an image corresponding to that worn by the priestly judges of Egypt, as a symbol of truth and purity of motive. By gazing steadfastly on these, he may have been thrown into a mysterious, half-ecstatic state, akin to hypnotism, in which he lost all personal consciousness, and received a spiritual illumination and insight.”5.It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.6.It may seem that healing as depicted in this case was very sudden; but the recorded works of Peter, John, and many others, which took place during this era of great spiritual uplift and exuberant faith, should not be overlooked.7.Canon Farrar, in his“Life and Work of St. Paul,”says,“The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as‘he that devastated in Jerusalem them that call on this name,’using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”Conybeare and Howson, in their“Life and Epistles of St. Paul,”say,“That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”A few passages from the New Testament (Revised Edition) are noted:—Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.8.As to the historic literalism of the external phenomena said to be connected with this notable inner transition, the author has no desire to dogmatize either pro or con. It is the privilege and right of every one to make his own interpretation. But however exact in outward detail the somewhat variable records may be supposed to be, we think that all will agree that the external setting does not transcend the realm of incidental unimportance.9.Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.Says Canon Farrar in his“Life and Work of St. Paul,”“It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”10.If Paul, under similar circumstances, was able to foretell the result of a shipwreck, as related in the Biblical narrative, why should not an equally gifted and illumined soul in like manner be clear-sighted? The higher perception in man is an orderly attainment rather than an unearned supernatural bestowment.11.Both introduced in thethird chapter.12.The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a“psychic.”It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.13.The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.Has anything done greater harm to the Bible than the glamour that has been put upon it, and the distance which has been assumed between the events therein related and those which are common to all mankind? The laws which govern the psychical, moral, and spiritual experiences of men are uniform and unchangeable. Otherwise the whole higher economy is chaotic and unreliable.If an exalted vision of the Divine, a guidance from the inner Spirit of Truth, a miracle of healing, or an interview with one who has passed into the Unseen—one or all of these—is possible in one age, then, underlike conditions, it is possible for all time. If the Bible were brought near and humanized, it would become clear, practical, and harmonious. Its teachings and history would be spiritually natural and evolutionary. The grandest work of the present time is its rescue from the literalism, strangeness, and dehumanization with which it has been burdened. It is thereby honored and made congruous. The multitude of warring sects has come from its literalization. It is a natural and simple record of the experiences of men of varying condition, some of whom were spiritually developed in eminent degree. It is inspired because it inspires.
Footnotes1.Besides the history contained in the New Testament Scriptures, the grateful obligations of the author are due, in varying degree, to Farrar’s“Life and Work of St. Paul,”his“Darkness and Dawn;”the“Life and Epistles of St. Paul,”by Conybeare and Howson;“Paul the Missionary,”by the Rev. W. M. Taylor, D.D.;“The Ideas of the Apostle Paul,”by Rev. James Freeman Clarke, D.D.; various works by Stanley, Jowett, Arnold, Martineau, Lytton, and Brewer; besides Josephus, Strabo, and other ancient historical authorities.2.There were only seven of the Rabbis to whom the Jews gave the title of Rabban; and three of these were Gamaliels of this family, who each in turn rose to the high distinction ofNasî, or President of the School.3.A ten-minute hour-glass.4.Professor Plumptre supposes theUrimto have been“a clear and colorless stone set in the breastplate of the high priest as a symbol of light, answering to the mystic scarab in the pectoral plate of the ancient Egyptian priests, and that theThummimwas an image corresponding to that worn by the priestly judges of Egypt, as a symbol of truth and purity of motive. By gazing steadfastly on these, he may have been thrown into a mysterious, half-ecstatic state, akin to hypnotism, in which he lost all personal consciousness, and received a spiritual illumination and insight.”5.It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.6.It may seem that healing as depicted in this case was very sudden; but the recorded works of Peter, John, and many others, which took place during this era of great spiritual uplift and exuberant faith, should not be overlooked.7.Canon Farrar, in his“Life and Work of St. Paul,”says,“The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as‘he that devastated in Jerusalem them that call on this name,’using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”Conybeare and Howson, in their“Life and Epistles of St. Paul,”say,“That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”A few passages from the New Testament (Revised Edition) are noted:—Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.8.As to the historic literalism of the external phenomena said to be connected with this notable inner transition, the author has no desire to dogmatize either pro or con. It is the privilege and right of every one to make his own interpretation. But however exact in outward detail the somewhat variable records may be supposed to be, we think that all will agree that the external setting does not transcend the realm of incidental unimportance.9.Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.Says Canon Farrar in his“Life and Work of St. Paul,”“It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”10.If Paul, under similar circumstances, was able to foretell the result of a shipwreck, as related in the Biblical narrative, why should not an equally gifted and illumined soul in like manner be clear-sighted? The higher perception in man is an orderly attainment rather than an unearned supernatural bestowment.11.Both introduced in thethird chapter.12.The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a“psychic.”It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.13.The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.Has anything done greater harm to the Bible than the glamour that has been put upon it, and the distance which has been assumed between the events therein related and those which are common to all mankind? The laws which govern the psychical, moral, and spiritual experiences of men are uniform and unchangeable. Otherwise the whole higher economy is chaotic and unreliable.If an exalted vision of the Divine, a guidance from the inner Spirit of Truth, a miracle of healing, or an interview with one who has passed into the Unseen—one or all of these—is possible in one age, then, underlike conditions, it is possible for all time. If the Bible were brought near and humanized, it would become clear, practical, and harmonious. Its teachings and history would be spiritually natural and evolutionary. The grandest work of the present time is its rescue from the literalism, strangeness, and dehumanization with which it has been burdened. It is thereby honored and made congruous. The multitude of warring sects has come from its literalization. It is a natural and simple record of the experiences of men of varying condition, some of whom were spiritually developed in eminent degree. It is inspired because it inspires.
It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?
It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.
Canon Farrar, in his“Life and Work of St. Paul,”says,“The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as‘he that devastated in Jerusalem them that call on this name,’using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”
Conybeare and Howson, in their“Life and Epistles of St. Paul,”say,“That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”
A few passages from the New Testament (Revised Edition) are noted:—
Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.
Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.
Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.
Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.
1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.
Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.
Says Canon Farrar in his“Life and Work of St. Paul,”“It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”
The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a“psychic.”It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.
The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.
The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.
Has anything done greater harm to the Bible than the glamour that has been put upon it, and the distance which has been assumed between the events therein related and those which are common to all mankind? The laws which govern the psychical, moral, and spiritual experiences of men are uniform and unchangeable. Otherwise the whole higher economy is chaotic and unreliable.
If an exalted vision of the Divine, a guidance from the inner Spirit of Truth, a miracle of healing, or an interview with one who has passed into the Unseen—one or all of these—is possible in one age, then, underlike conditions, it is possible for all time. If the Bible were brought near and humanized, it would become clear, practical, and harmonious. Its teachings and history would be spiritually natural and evolutionary. The grandest work of the present time is its rescue from the literalism, strangeness, and dehumanization with which it has been burdened. It is thereby honored and made congruous. The multitude of warring sects has come from its literalization. It is a natural and simple record of the experiences of men of varying condition, some of whom were spiritually developed in eminent degree. It is inspired because it inspires.
Transcriber’s NoteVariations in spelling or hyphenation were not changed.The following changes have been made to the text:page 45, single quote changed to double quote after“Defend him!”page 153,“occuping”changed to“occupying”page 182,“houshold”changed to“household”page 425,“proanos”changed to“pronaos”page 458, quote mark added after“circles.”
Variations in spelling or hyphenation were not changed.
The following changes have been made to the text: