stian. It was an unique favour, conferring upon him the apostolic
prerogatives of an eye-witness. Other passages in the Acts show that
during his missionary journeys St. Paul saw visions and heard voices,
and that he believed himself to be guided by the "Spirit of Jesus."
Lastly, in the Second Epistle to the Corinthians he records that "more
than fourteen years ago" he was in an ecstasy, in which he was "caught
up into the third heaven," and saw things unutterable. The form in
which this experience is narrated suggests a recollection of
Rabbinical pseudo-science; the substance of the vision St. Paul will
not reveal, nor will he claim its authority for any of his
teaching.[80] These recorded experiences are of great psychological
interest; but, as I said in my last Lecture, they do not seem to me
to belong to the essence of Mysticism.

Another mystical idea, which is never absent from the mind of St.
Paul, is that the individual Christian must live through, and
experience personally, the redemptive process of Christ. The life,
death, and resurrection of Christ were for him the revelation of a
law, the law of redemption through suffering. The victory over sin and
death was won _for_ us; but it must also be won _in_ us. The process
is an universal law, not a mere event in the past.[81] It has been
exemplified in history, which is a progressive unfurling or revelation
of a great mystery, the meaning of which is now at last made plain in
Christ.[82] And it must also appear in each human life. "We were
buried with Him," says St. Paul to the Romans,[83] "through baptism
into death," "that like as Christ was raised from the dead through the
glory of the Father, so we also might walk in newness of life." And
again,[84] "If the Spirit of Him that raised up Jesus from the dead
dwell in you, He that raised up Christ Jesus from the dead shall
quicken also your mortal bodies through His Spirit that dwelleth in
you." And, "If ye were raised together with Christ, seek the things
that are above.[85]"

The law of redemption, which St. Paul considers to have been
triumphantly summed up by the death and resurrection of Christ,[86]
would hardly be proved to be an universal law if the Pauline Christ
were only the "heavenly man," as some critics have asserted. St.
Paul's teaching about the Person of Christ was really almost identical
with the Logos doctrine as we find it in St. John's prologue, and as
it was developed by the mystical philos