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Spiritual Development of St. Paul

Spiritual Development of St. Paul

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George Matheson goes into great detail on the life and ministry of this greatest of Apostles.
George Matheson goes into great detail on the life and ministry of this greatest of Apostles.

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Published by: GLENN DALE PEASE on Nov 07, 2011
Copyright:Attribution Non-commercial


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SPIRITUAL DEVELOPMET OF ST. PAULBy George MathesonPREFACE.THIS little book has occupiedjne at intervals nearlytwo years in writing, and a good many years inthinking. The problem I - set before myself wasthis: assuming that the thirteen epistles of St. Paulare genuine, and waiving for the present all questions of Biblical criticism, is it possible to regardthese as marking the stages of a progressive development? Is it possible out of these alone, and without the aid of any foreign materials, to construct afairly correct picture of the successive phases of Paul's Christian experience? The design of thebook is therefore a limited one; it is strictly confined within these thirteen epistles. Even withinthese boundaries its title involves an additionallimit. On the one hand it is a development of St.Paul, not of Saul of Tarsus; on the other hand, itis his spiritual development, as distinguished alikefrom the course of his outer life and the growth of his intellectual system. I leave on the one side hismissions, his shipwrecks, his dangers; I leave on theother his theology, whether as interpreted by theschool of Tubingen or the school of Calvin, the discussion of Jewish or Gentile tendencies, of graceand law, of Episcopacy and Presbyterianism, of predestination and free-will. The only doctrinesalluded to are those which bear upon the main thesisthe growth of his humanitarian consciousness,the widening of his sympathy from Jerusalem toRome. The work, as will be seen from its dimensions, is merely the introduction to a vast subject.It indicates lines of development which might befollowed out to any extent, but it has left it forothers to do so. The authorities are the epistlesthemselves, and there is no citation from any Germanor English work. I have studied above all things to
keep the mind not only unbiassed by, but as muchas possible forgetful of, previous speculations, andhave striven to gather the materials only from whatclaims to be the original source.COTETS.I. ITRODUCTORY, 1II. AUTOBIOGRAPHICAL REMIISCECES, ... 22III. AUTOBIOGRAPHICAL REMIISCECES (continued), . 41IV. ARABIA : AUTOBIOGRAPHICAL REMIISCECES (C0n-cluded)?- 60v. PAUL'S FIRST GOSPEL : SOURCES OP HIS CHRISTIAEDUCATIO, 85vi. PAUL'S SECOD STRUGGLE AD ITS RESULT, . . 113vn. PAUL'S THIRD STRUGGLE AD ITS RESULT, . . 134VHI. DEVELOPMET OF PAUL'S RELIGIOUS VIEWS, . . 162IX. THE FORESHADOWIGS OF A EW DAY, . . . 179X. PAUL AD CHRISTIA IMPERIALISM, . . . 196XI. PAUL AD THE UIVERSE, 316XH. PAUL AD THE FAMILY, 235XIII. PAUL AD SOCIAL GRADATIOS, .... 252XIV, THE COMPLETED JOUREY, , . . , 270
SPIRITUAL DEVELOPMETOF ST. PAULCHAPTER I.ITRODUCTORY.I ITED to make an attempt to write the, innerbiography of Paul the Apostle. I shall try to tracethe course of his spiritual history from the day of his conversion to Christianity until the day whenhe declared himself "ready to be offered." It isa task not of great length, but of great magnitude.It does not need a multitude of pages like therecord of his outward biography. It requires nomaps nor charts, no study of contemporary menand manners, no consultation of references foreignto his own actual writings. To write a man'sinward biography demands before all things theundergoing of a kindred experience and the livingof a common life. But if in this respect the task iscomparatively easy, it is in another aspect supremely2 Spiritual Development of St. Paul.arduous. The difficulty of writing St. Paul's inward biography is not the difficulty of statement,but of discovery. The historian of his outward lifehas the facts already made to his hand, but he whowould record the history of his spiritual experiencemust begin by interpreting the facts. The outwardhistorian has the narrative of the Acts before him,and he has simply, with intelligence and observation,to follow the course of the stream. But the historianof the inner life has before him only a series of letters, written at different times and dictated todifferent readers; and before he can even enter on

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