"dawn" as when God said, Let the light shine out of darkness; though Satan is able to blind the minds of the unbelieving so that the "illumination" of the glory of Christ, the second Adam made "in the image of God," does not dawn upon them.

The very nature of the glory-body is made plain by the nature of Christ's body as it had been beheld in ecstatic vision by Paul together with all the rest of the witnesses (I Cor. 15:1-58). For this vision in the Christian's experience becomes the means of moral transformation. Herein lies

in fact the supreme distinction between the Christian mysticism of Paul and the magic of the mystery cults. In so far, then, as this vision of the crucified and risen Lord becomes the means of transformation into his moral likeness, a putting on of the new man which is created after God in righteousness and holiness of truth" (Eph. 4:23-24; Col. 3:10; Rom. 12:2), it is itself the effective means of the new creation. We are raised from the dead with Christ "by means of" (dua) this glory of the Father to walk in newness of life (Rom. 6:4), so that in thus becoming conformed to the likeness of the heavenly Man by the renewing of our minds (I Cor. 15:45-49; Rom. 12:2) we accomplish the good and acceptable and perfect will of the Creator. For to this end He sent this Second Adam as "lifegiving Spirit" to become the First-born of a new race of redeemed immortals (Rom. 8:29).

It cannot and will not be denied that Paul's doctrine of immortality was not derived from Moses. The doctrine belongs to the Greek period of Judaism and comes in as the distinctive tenet of Pharisaism. But while Paul as a Pharisee of Pharisees" (Phil. 3:5) undoubtedly took over in large part the form of Pharisean belief, the positive basis of his resurrection faith and gospel was his own mystical experience, his vision of the risen and glorified Jesus. Those who remember the exalted pæan of victorious spiritual life,

triumphant over the law of sin and death in Rom. 8:1-39 will not need to be told of the moral value attached by Paul to his religio-mystical experience. To countless millions through fifty generations that experience has been the supreme expression of the victory of the higher nature in man, that nature which thinks it was not born to die," over the lower. It would be waste of words to enlarge upon the value to the life of others" of what Paul refers to, now as his new creation," now as his being "raised from the dead," now as being transformed, or "metamorphosed" into the image of Christ, by the "renewing of his mind." This value is as undisputed as it is independent of the particular mode or form under which Paul conceived the psychological process of "regeneration" and "transfiguration" or "conformation to the image of the Son of God" (Rom. 8:29). We have already recalled the saving and distinctively Christian element of the Pauline mysticism to be its unqualified subjection to the acid test of the intellectual and moral judgment. If our survey of Paul's own interpretation of his experiences has value to the psychological critic it will not chiefly lie in renewed emphasis laid upon this conceded religious and practical value, indestructible as long as man's inward struggle toward the higher ideals of his spiritual and moral nature endures, even were its whole conceptual form and mode of apprehension in Paul's mind illusive. It will lie rather in the interpretative connection we have sought to establish between these Pauline modes of apprehension, and those of current Hellenistic or mystery" religion.

In particular we must look at Paul's application of his doctrine of life in the Spirit to the death in life of the true minister of the new covenant in II Cor. 4:7-6: 10, bringing it into line with earlier and later expressions of his doctrine of "transfiguration" into the image of the glori fied Son, such as Rom. 6:4-5; 8: 11, 23, 29; I Cor. 15:3554; Phil. 3:20-21. We must appreciate how here in II

Cor. 4:7-15 Paul's description of his constant bearing about in the body the putting to death of Jesus, that the life also of Jesus may be manifested in his mortal flesh" (II Cor. 4:10; cf. Rom. 8:11) fits on to his reference in the preceding paragraph (II Cor. 3: 18-4: 6) to the inward "illumination" and "transfiguration" into the "likeness of the Son of God," whose glory was mirrored in the eye of his soul. Especially must we note the allusion at its close to the "new creation" for the world as well as for his own soul, which had "dawned" in his mystical vision of "the face of Jesus Christ." For this conception of the eternal life of "things invisible" triumphing through a "voluntary death" is continued in verses 16-18. Moreover in the opening paragraph of the next chapter (5:1-10) it develops into a discussion of the "heavenly house," an indestructible "building of God" with which we are to be upon" when our "earthly tabernacles" decay. Finally this immortality, guaranteed by the gift of the Spirit, an "immortality in the image of God's own being," is declared to be the divine purpose in the creation. For a predecessor of Paul in the adaptation of the Hellenistic doctrine of immortality through vision of the divine image had also declared that

God created man for incorruption

"clothed

And made him an image (eikwv) of his own proper being.30

In all this defense of the "ministry," therefore, Paul is simply interpreting his vision of the glorified Lord and its retroactive effect in terms of Hellenistic religion.

It is the task of the psychological rather than the historical and literary critic to draw the boundary line between subjective and objective in this mystical experience of Paul. For our present undertaking let it suffice to have made clearer (if our effort has not been in vain), how Paul applied these 30 Sap. 2:23; cf. II Cor. 3:18; 5:5.

current conceptions to a spiritual experience which he was one of many to share with Peter and the other companions of Jesus; and that he and they together secured the triumph of Jesus' cause, the transfer to humanity of that ideal of the Kingdom of God for which Jesus suffered his martyrdom, because they endowed their vision of the exalted and glorified "Lord" with the moral qualities of the Servant of Jehovah who had "humbled himself and become obedient unto death, yea, even the death of the cross."

THE MYSTICISM OF AUGUSTINE

WILLISTON WALKER

So preeminent were Augustine's services in the development of Christian doctrine that our first thought of him is as a theologian. His controversies with Donatists and Pelagians, his explications of the Trinity, of grace, of predestination and of the sacraments were so formative for later Christian thought that they naturally stand in the forefront in our recollection of him. To those who immediately succeeded him Augustine appeared no less distinguished as a propagator of monasticism. But with all his other claims to distinction Augustine must remain always one of the greatest of Christian mystics, and no small part of his permanent influence has been the fruit of the mystical spirit which inspired and animated his writings generally, but was nowhere more evident than in his Confessions.

Augustine's Confessions are the most remarkable spiritual autobiography that the ancient world produced, and have never been surpassed in any period of Christian history. They are far from a complete story of his life. They end with the death of his mother, in this thirty-third year. He was to live till nearly seventy-six. They omit many details of employment and relationships in the years that they cover that the reader would gladly have had preserved. The main facts of spiritual and intellectual development stand forth, however, in transparent clearness. The Confessions exhibit with utmost fidelity his moral defeats, his philosophical and religious wanderings, his intellectual and spiritual struggles, and his transforming experience. No leader of the ancient