included the cults of Attis, Osiris, and Mithras. A developed form of mysticism is attained when the "conception of the universal is reached and a man reflects upon his relation to the totality of being and to Being in itself". Schweitzer claims that this form of mysticism is more intellectual and can be found "among the Brahmans and in the Buddha, in Platonism, in Stoicism, in Spinoza, Schopenhauer, and Hegel". Next, Schweitzer poses the question: "Of what precise kind then is the mysticism of Paul?" He locates Paul between the two extremes of primitive mysticism and developed mysticism. Paul stands high above primitive mysticism, due to his intellectual writings, but never speaks of being one with God or being in God. Instead, he conceives of sonship to God as "mediated and effected by means of the mystical union with Christ". He summarizes Pauline mysticism as "being in Christ" rather than "being in God". Paul's imminent eschatology (from his background in Jewish eschatology) causes him to believe that the kingdom of God has not yet come and that Christians are now living in the time of Christ. Christ-mysticism holds the field until God-mysticism becomes possible, which is in the near future. Therefore, Schweitzer argues that Paul is the only theologian who does not claim that Christians can have an experience of "being-in-God". Rather, Paul uses the phrase "being-in-Christ" to illustrate how Jesus is a mediator between the Christian community and God. Additionally, Schweitzer explains how the experience of "being-in-Christ" is not a "static partaking in the spiritual being of Christ, but as the real co-experiencing of His dying and rising again". The "realistic" partaking in the mystery of Jesus is only possible within the solidarity of the Christian community. One of Schweitzer's major arguments in The Mysticism of Paul the Apostle is that Paul's mysticism, marked by his phrase "being in Christ", gives the clue to the whole of Pauline theology. Rather than reading justification by faith as the main topic of Pauline thought, which has been the most popular argument set forward by Martin Luther, Schweitzer argues that Paul's emphasis was on the mystical union with God by "being in Christ". Jaroslav Pelikan, in his foreword to The Mysticism of Paul the Apostle, points out that: Paul's "realism" versus Hellenistic "symbolism" Schweitzer contrasts Paul's "realistic" dying and rising with Christ to the "symbolism" of Hellenism. Although Paul is widely influenced