Paul's Imprisonments

[Solo]

Those who have been reading my posts at FRDB probably know that I hold a theory that says the original Pauline Christ-worshipping groups formed around people who like Paul suffered from bipolar disorder (or similar violent cyclothymic mood disorders), which extreme states of joyful abandon and catastrophic depressive annihilation they interpreted respectively as the coming of Christ’s kingdom and the impending judgment upon the sinful world. Their maxed joys and sorrows, it seems self-evident from the texts, did not relate to events that sends ordinary people into happy celebrations or the depths of sadness. Paul himself seems a classic case of bipolar creativity and it is something of a wonder in the world of academic studies that this facet of early Christianity remains completely obscured.

Of course, there is a taboo hanging over the issue of mental health informing the earliest Christian passions, even though the end-of-the-world-psychosis which was shared and on which much of the apocalyptic vistas were built, notoriously failed to materialize. It is as though if this subject was broached, it would be the end of the largest religion in the world. It would instantly become the product of sick mind. In reality, it is much more complicated than that. First, the equation of mental illness with permanent intellectual incapacity is false. Some of the world’s greatest scientists, philosophers, writers, poets and statesmen were afflicted by debilitating mental issues. Isaac Newton, Blaise Pascal, Virginia Wolf, Vladimir Maiakovsky and Winston Churchill would be random examples in each category. Very often, one also hears the somewhat facile equation between madness and genius. That would be the other extreme. Being recognized as a genius does not automatically imply one struggles with one’s identity or ordinary sensibilities. It is just that higher mental functioning at times couples with great emotional intensity which is more prone to breakdowns in some individuals than others and with people whose abilities are recognized and revered this is of course puzzling.

Over the years, I have become convinced that the issue need not be feared or disdained by people whose faith is strong and free of affect. One of the people who convinced me of it was Paul Tillich the rare sort of theologian who understood that it is not the belief in God that matters per se, but the quality or meaningfulness of the inner dialogue one has. He read the development of the early Church with this focus and came with some remarkable conclusions. But even some conservative churchmen seem to be open to the scarry reality, first openly flaunted by Bultmann. N.T. Wright, the former bishop of Durham, ventured as far as suggesting that the Satan in the desert after Jesus’ baptism was manifested by voices in Jesus’ head. A trained clinician would recognize immediately in the ‘temptations’ a struggle of a mentally ill person with delusions of grandeur. Of course, the Wright believes in the historical underpinnings of Jesus’ post-baptismal struggle for identity, as he does in the historicity of the resurrection. But predictably he took took truckloads of abuse from the conservative Christians for his audacity to demythologize this aspect of the narrative (though I suspect, he actually borrowed the imagery from Nikos Kazantzakis’ Last Temptation of Christ).

My belief is that Paul’s and Mark’s (as well as Thomas’) gospels were written to alleviate the lot of the sufferers which included acute physical discomfort and confusion, and indignities of the stigma of mental illness that they suffered in the wider society or even their natural families. The gospel provided the means of sharing, socializing and above all, validating, their experience.

The chapter of 2 Corinthians that has been recently the subject of some great debates on this board, is actually a favourite of mine because it provides a great insight into Paul’s complex personality and thought processes. I use the inventory of Paul’s suffering for Christ (2 Cor 11:23-30) to convince shrinks that Paul’s ideation here suffers from the typical ‘overinclusion’ manifested by people driven by great schemas. I am happy to report that in at least two instances where the doctors were initially skeptical of my ideas, they became quite open to my reading of Paul (which I want to stress is not an attempt at a psychiatric but a literary analysis).

Note that Paul’s account starts with a preemptive notice to signal that he is aware of his appearance of a rambling idiot. Yet, this very awareness, seems to have been deployed to disarm the critical eye reading Paul’s self-appraisal. How can a paranoiac be aware of his paranoia ?

Paul wishes to convey to his readers that he is far more active and suffers far more discomfort in his work for Christ than the ‘so-called superlative apostles’ and that it is in those sufferings that he seeks to assert his moral superiority. He stresses he received far more imprisonments (phylakais – plural dative), and beatings beyond measure which left him often near death. Paul may be exaggerating somewhat but it is credible that to a missionary these are the direct hazards of work. (Note that they need not be. Paul admits elsewhere that he is sometimes out of control - 2 Cor 5:13). But if these are basically ok and acceptable, the following verse already contains a manifestly unsound coupling of beatings with shipwrecks. In Paul’s feverish mind, he suffered in both types of incidents, and his voyages were part of his missions, ergo being set adrift at sea counts as an inconvenience chargeable to Jesus account. Cold, hunger, sleeplessness (if not related to prison conditions), and braving floods, cannot be added to one’s apostolic credentials if one is sober. Similarly “danger from robbers” cannot be included with dangers from Jews, as the former were presumably not excited by what Paul had to offer theology-wise. So, what we have here – apart of the enduring mystery of king Aretas ruling over Damascus in Paul's time – is an excellent example of Paul’s articulation of persecutory mania.

I have noted Paul’s mention of “far more imprisonments” than his apostolic competition in verse 23. This is an important articulation as it stresses the count of incarcerations versus their length. Which leads to one of the great mysteries of Paul and the earliest Christian associations.

Curiously, Paul’s corpus is much less explicit about the actual circumstances of his imprisonments than the Pseudopaulines and the Acts. Of the “prison letters”, Ephesians, Collossians, Philippians, Philemon, the last two are considered genuine. There are, on the other hand, strong signs that in the original meaning of the desmios Christou Iesou (Phm 1:1, Eph 3:1) the genitive was possessive, i.e. Paul was a prisoner of Christ rather than prisoner for Christ, or because of his Christ beliefs. I proceed on the trust that the earliest form of ‘martyrdom’ (martyria – witness ) had little to do with struggle against temporal authorities. Paul is explicit – Rom 13 - in that he does not wish his followers to defy the established order. The original Pauline ‘witness’ was simply in that the ‘saints’ manifested their experience of Christ (his death and resurrection) given to them (as bodily datum !) in irreproachable conduct and limitless benevolence.

In Paul’s gospel schema, the idea of the shared experience was paramount and often stressed by ‘sy-‘ constructs (synergos, sygkoinōnos, synaichmalōtos, systratiōtēs,symparakaleō, sympsychos and in the deutero-Paulines: synoikodomeō, syndesmos, sympolitēs, sygklēronomos, syssōmos, symmetochos, syndoulos), some of which are unusual and may have been actually coined by Paul or his followers. Systauroō was most probably Paul’s invention, and implies the mystical sharing in the crucifixion of Christ.

In this schema, the ‘desmos’ (in Phm 1:10) does not actually signify ‘imprisonment’ but the shared ‘bond’ in Christ. ‘Desmios’ in Philemon would not be a ‘prisoner’ (despite the ‘nyni’ welded to the text later in Phm 9 to argue that Paul actually writes sitting in prison) but one who was ‘caught up’ in Christ, one whom Christ made his ‘captive’. The Epaphras mention at the end of the letter makes this reference clear.
So while Paul was often thrown in prison, there is no reliable evidence that it was for any length of time or that he actually wrote letters from there. Some of the passages inserted later seem just too naïve to be taken seriously (eg. the whole praetorium became instructed in gospel – no dissenters ! - during Paul’s imprisonment in Phl 1:12-13). Generally, I take it, the idea that Paul became ‘captured by Christ’ (or acute bipolar disorder, as the case may be) gave way to Paul’s suffering at the hands of authorities, who at times (in Acts) were actually adoring Paul and deferred to him and let him do in their prisons as he pleased. Right ? Was sagen Sie dazu ?

[Solo]

Interesting that no comments to this have been registered here given the importance of understanding the semantics of 'prison life' Paul's letters. Going by the legendary violent abduction of Saul on the road to Damascus, Paul's apostleship was involuntary and his introduction to the Saviour traumatic. He was made a prisoner of Christ before he was made a prisoner for Christ. Paul's letters make it plain there was a downside to his extraordinary commission and acquiantance with the Lord. But people just don't notice. They continue to consider Paul's dabbling in theology as a detached theological speculation, much like their own (only more authoritative).

Yet, the issues are obvious. Paul complains of the severe depression he suffered in Asia (2 Cor 1:8-9) and this is bolstered by a rare cross-reference in Acts 16:6. In eighteen hundred years of Christian theology the principal question about Paul has not been asked. Why should Paul despair 'of life (itself)' if he receives communications from God's agency which explains everything ? Whatever theology can elucidate, it cannot figure out why Paul in receiving the wisdom hidden from everyone for aeons, feels compelled to present it as a testimony to necrotizing agony, in the bipolar contrasts of eternal bliss and fulfilment thrown against unforgiving, unmitigated hostility of God to his creation and the abandonment of his most ennobling project called ‘life’. If Paul grew spiritually beyond yelding to the passions of the flesh, why the hyperbole of torturous, universal, unappealable death ? What does crucified with Christ mean, anyhow ? ....Just asking.

[stephan happy huller]

I find this interesting

[arnoldo]

Usually, underlying medical conditions, such as eplilepsy, needs to be ruled out before diagnosing someone with a primary psychiatric disorder. Have you ever considered that Paul suffered from temporal lobe epilepsy?

The following is an abstract from the Journal Neurology Neurosurgy Psychiatry. 1987 June; 50(6): 659–664.

Evidence is offered to suggest a neurological origin for Paul's ecstatic visions. Paul's physical state at the time of his conversion is discussed and related to these ecstatic experiences. It is postulated that both were manifestations of temporal lobe epilepsy.

[Solo]

I find this interesting

Do you, Stephan ? Don't you find it fascinating that the new section of DSM-IV (Psychiatry's Diagnostic and Statistical Manual) dealing with 'religious experiences' was written by a psychiatrist who himself had an episode which by the DSM-IIII standards of objectivity would have been probably classed as a classical breakout of acute mania. David Lukoff had a remmitting episode in which he believed himself the 'reincarnation of Buddha and Christ'. He returned to ....well, was it 'normal' ? At any rate, he returned to something called Transpersonal Psychiatry pioneered by my countryman Stanislav Grof, who nearly killed my cousin Marcela back in 1968 in an experiment conducted at his clinical research center in Krč. Lukoff became a PhD in thought experiments and a crusader in a cause that would rewrite his personal medical history and remove the shameful diagnostic label.

How does this relate to Paul's imprisonments ? Interesting, isn't it that both apostle Paul and Davi Lukoff would reform, Judaism and Psychiatry respectively, as a way to deny they suffer from a rather common medical condition. It is not they who need to be aware of their medical issue that will otherwise get out of hand - it is the world that has the wrong perception of them and needs to be reformed by them.

Best,
Jiri

[Solo]

Usually, underlying medical conditions, such as eplilepsy, needs to be ruled out before diagnosing someone with a primary psychiatric disorder. Have you ever considered that Paul suffered from temporal lobe epilepsy?

The following is an abstract from the Journal Neurology Neurosurgy Psychiatry. 1987 June; 50(6): 659–664.

Evidence is offered to suggest a neurological origin for Paul's ecstatic visions. Paul's physical state at the time of his conversion is discussed and related to these ecstatic experiences. It is postulated that both were manifestations of temporal lobe epilepsy.

Hi arnoldo,

I have addressed the committed view of Paul (and specifically Landsborough) as epileptic in one of my blogged essays.

The wide acceptance of the road to Damascus incident as real history has had one interesting side effect. Paul has been classed as an epileptic, almost universally. This is not a modern view of Paul. Epilepsy has been called St.Paul’s Disease in Ireland for centuries. No doubt, the photism and collapse of Paul during the vision as described by Luke has led most to conclude that Paul suffered from Temporal Lobe Epilepsy (TLE). This view is strengthened the story revealing that Paul, though blinded, was able to walk on his own. If Paul had suffered a stroke he would not have been able to walk far. Since TLE is known to produce strong religious conversion experiences, a little attention has been paid to Paul’s letters and the clues they provide as to his medical profile. In consequence, his assumed epilepsy has not been seriously challenged with the exception of those who caution that there is not really much to go on in a way of diagnosis. Despite the occasional disclaimer there has not been, to my knowledge, a serious interest from the medical professionals to assess Paul condition based on articulations he himself provides.

An historical review by D.Landsborough (Journal of Neurology, Neurosurgery and Psychiatry, 1987:50) St.Paul and Temporal Lobe Epilepsy provides a fair example of how the assessments are done. Paul’s personal data are lifted from the Acts, and the composite sketch relies on such verities as his inheritance of Roman citizenship, and his formal education received in Jerusalem. He is said to be the 'first man of letters in the early church'. Paul’s self-described out-of-body journey to third heaven with the consequent attacks by Satan, is seen as bearing ‘a close resemblance to the psychic and perceptual resemblance of a temporal lobe seizure, albeit of spiritual experience for Paul’. The author cautions that we do not know whether Paul showed any abnormal physical signs. ‘If this was TLE it is very unlikely that there were – ‘the story is all’ ‘. He also cites C.H.Rieu assessment (Acts of the Apostles, Penguin 1957) of Paul as ‘a whirlwind of passions: ‘Hate, anger, depression, jostle with tenderness, love and hope, and all in extremes’. The essay goes on to mention Galatians (4:13-14) acknowledging Paul’s preaching of the gospel on account of illness. The apostle’s not being ‘despised’ for his condition is taken to mean he was free from being spat upon (morbus qui sputatur). Spitting can be described as a superstitious reaction by by-standers to an attack of epilepsy, though the article admits that the rude treatment was not necessarily specific to that disease.

In the analysis of 2 Cor 12:1-9, a number of indicators are seen as the artifact of a seizure, a disembodied state, aura of depersonalization, and inability to describe the experience are in the view of the author due to an ‘ intensely esoteric, rapturous state associated with an elaborate auditory sensation whose details cannot be recollected’. The writer believes that τη υπερβολυ των αποκαλυψεων (which his translation renders as 'wealth of visions') may bespeak of a number of experiences, which have a disagreeable sequel to them, described as a ‘thorn in the flesh’, and interpreted as recurring unpleasant motor disturbances. The latter is also seen as possible reference to the inner experience of a grand mal seizure. Generally, it is affirmed that the conversion, the recurrence of attacks and the nature of personality changes, which a quoted source describes as ‘inter-ictal’ such as ‘increased concern with, and writing on philosophical, moral and religious issues’, diminution of sexual activity, aggressiveness, are consistent with the diagnosis of TLE.

It is interesting to observe how easily Paul matches the epileptic profile in studies like these. There seem to be almost no counter-indications. Paul’s self-described illness and states of mind seem to fit seamlessly into the Damascus incident.

Yet, we do have the view of R.M.Bucke..., a trained physician who would immediately have recognized the epileptic nature of Paul’s visionary experience (as he would have known his own). Paul describes himself as glossolalic (1 Cr 14:18) and apparently insists that this activity be controlled when the church assembles. It is hard to credit that Paul would have attempted to regulate tongue speaking if this activity was spontaneous and beyond the control of the sufferers. He classes himself as a member of the spiritualist assembly. For by one Spirit we were all baptized into one body…and all were made to drink of one Spirit (1 Cr 12:13). The metaphoric intoxication by the Spirit is an important diagnostic clue, as it permeates the texts (e.g. the marriage at Cana, in John 2, the mass baptism at the Pentecost, Acts 2, Thomas 13 & 108). At minimum, this suggests that Paul’s ecstatic seizures, or seizure-like symptoms, were triggered periodically by protracted episodes of euphoric excitement. If we read Paul’s prominent displays of moodiness in this context, the diagnostic profile will soon tilt to issues of loss of control of moods, and the letters can be read as almost classical self-describing exhibits of manic-depressive illness.

Best,
J.

[DCHindley]

Solo,

You may very well be correct.

Another perspective, from my personal experience, comes from when I was experiencing blood sugar problems several years ago. One phenomenon I remember experiencing was inability to see clearly. It seemed as though there would be areas in my visual field that would "float" around where I could not recognize what I was seeing (distorted or grainy).

I thought I had cataracts, or a detached retina, or some sort of eye boogers floating around my cornea, but it was just my brain being unable to process the visual data it was receiving due to a lack of sugar. Add a bout of vertigo (with the other problems like chills and sweating which also comes with low blood sugar), and you have Paul falling from his camel/horse and being unable to see.

DCH

[Solo]

Solo,

You may very well be correct.

Another perspective, from my personal experience, comes from when I was experiencing blood sugar problems several years ago. One phenomenon I remember experiencing was inability to see clearly. It seemed as though there would be areas in my visual field that would "float" around where I could not recognize what I was seeing (distorted or grainy).

I thought I had cataracts, or a detached retina, or some sort of eye boogers floating around my cornea, but it was just my brain being unable to process the visual data it was receiving due to a lack of sugar. Add a bout of vertigo (with the other problems like chills and sweating which also comes with low blood sugar), and you have Paul falling from his camel/horse and being unable to see.

DCH

David, what you are describing looks suspiciously like the phenomena of so-called visual migrane. I have two or three attacks a year (not related to blood sugar AFAIK). The one case of mysticism related to this phenom that I am aware of is Hildergard von Bingen who seemed to have had particularly overwhelming auras. However, some modern neuroscientists are skeptical that the illustrations in Scivias, Hildegard's illumanted manuscript in which she attempted to draw her visions, are in fact related to migraine-related hallucinations. This article which mentions Hildegard shows some useful drawings of the phenom as it occurs ordinarily. I find them quite accurate depictions of what I have. See if they match your experience.

Best,
Jiri

[beowulf]

You don’t know if Paul was an epileptic.

Epilepsy is not a rare diagnosis.

Epilepsy and Seizure Statistics
• Epilepsy and seizures affect nearly 3 million Americans of all ages, at an estimated annual cost of $17.6 billion in direct and indirect costs.
• Approximately 200,000 new cases of seizures and epilepsy occur each year.
• Ten percent of the American population will experience a seizure in their lifetime

.
http://www.epilepsyfoundation.org/about ... istics.cfm

List of people with epilepsy
http://en.wikipedia.org/wiki/List_of_pe ... h_epilepsy

[Solo]

You don’t know if Paul was an epileptic.

Epilepsy is not a rare diagnosis.

Epilepsy and Seizure Statistics
• Epilepsy and seizures affect nearly 3 million Americans of all ages, at an estimated annual cost of $17.6 billion in direct and indirect costs.
• Approximately 200,000 new cases of seizures and epilepsy occur each year.
• Ten percent of the American population will experience a seizure in their lifetime

.
http://www.epilepsyfoundation.org/about ... istics.cfm

List of people with epilepsy
http://en.wikipedia.org/wiki/List_of_pe ... h_epilepsy

In truth, I don't know with certainty whether Paul was epileptic or not. I hev explained my reasons for believing he was not. BTW, your stats argue against the idea that seizures in people are predominantly related to epilepsy. If 10% of Americans suffer a seizure during their lifetime that makes a pool of about 30 million people. Your source says that the population of epileptics is about 3 million. This means that only ~ one in ten of those who have had seizures that relate to a variety of organic brain disorders or injuries that would give rise to the diagnosis of epilepsy.

Best,
J.