The texts from the Roman Catholic Lectionary today invite us to abandon fear and convert to action as we celebrate the Feast of the Conversion of Saint Paul, Apostle.
Sharing our lives
In the reading from the Book of Acts, Paul tells of his conversion.
* [22:1–21] Paul’s first defense speech is presented to the Jerusalem crowds. Luke here presents Paul as a devout Jew (Acts 22:3) and zealous persecutor of the Christian community (Acts 22:4–5), and then recounts the conversion of Paul for the second time in Acts (see note on Acts 9:1–19).1
Psalm 117 is a universal call to Worship.
* [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity.2
In the Gospel of Mark, we read of the commissioning of the Eleven to ‘Go into all the world and proclaim the good news to the whole creation.’
* [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20.3
Larry Gillick, S.J. comments that the conversion of Paul is quite a story and the remainder of his life is spent in forming, by his preaching and ways of living and suffering, the Body which once he tried to extinguish. What is in this story for us and about us?
There is so much “version” that is, so much self-formation, self-determination, so much self-certainty which can get us up on our own high horses. I speak of others, not you nor me of course. There are also many interruptions from the Spirit of God calling us back to earth, back to seeing ourselves and others in a straighter, more blessed way. One helpful little suggestion offered here might just be like a burning bush, or little whisper. Watch for ideas, the new, the different, the bumps in the night, which stimulate fears. They often knock us backward and yet can call us toward a more blessed way of being His Body. Fears can blind us, freeze us, imprison us. Fears can free us to ask the more important questions and maybe there will be new answers inviting us to a con-verting to a newness of self and life as with Saul-Paul and so many others.4
Don Schwager quotes “Our witness is trustworthy if we live accordingly,” by John Chrysostom (347-407 AD).
"For [Paul] truly became a witness to [Jesus], and a witness as one should be, both by what he did and by what he said. We too must be such witnesses and not betray what we have been entrusted. I speak not only of doctrines, but also of our way of life. Look, what he knew, what he heard, he bore witness to this before all, and nothing hindered him. We too have heard that there is a resurrection and ten thousand good things; therefore, we ought to bear witness to this before all. 'We do in fact bear witness,' you say, 'and believe.' How, since we do the opposite? Tell me, if someone should say he was a Christian but should then apostatize and act like a Jew, would his testimony be sufficient? No, not at all; for people would look for testimony through his actions. Likewise, if we say that that there is a resurrection and ten thousand good things but then look down upon them and prefer the things here, who will believe us? For all people pay attention not to what we say but to what we do. 'You will be a witness,' [Christ] says, 'to all' (Acts 1:8). That is, not only to the friends, but also to the unbelievers. For this is what witnesses are for: they persuade not those who know but those who do not. Let us become trustworthy witnesses. How will we become trustworthy? By the life we lead." (excerpt from HOMILIES ON THE ACTS OF THE APOSTLES 47)5
The Word Among Us Meditation on Acts 22:3-16 comments that like Paul’s experience on the Damascus road, conversion is a response to God’s revelation. It’s a decision to accept his invitation to “come and see” who Jesus is and what he can do in us (John 1:46).
Besides the spectacular immediate conversions like Paul’s, some of us experience the slow buildup of many small conversions. These “mini” conversions happen as God gradually opens our eyes to his goodness and to our need for salvation. Perhaps a homily at Mass helps us to see God’s truth in a new way. Or the events of life show us how deeply we need Jesus—and how merciful he is. Or perhaps we are simply led to a deeper love for God and rejection of sin as our lives unfold. This may not be as dramatic as Paul’s conversion, but all the ingredients are still there!6
Friar Jude Winkler reviews the history of Paul as a student of Gamaliel. The testimony of Paul in Jerusalem omits some of the narrative information in the earlier account of his role as apostle to the Gentiles. Friar Jude connects one of the signs of being Apostles of Jesus with Paul’s experience on the way to Rome.
Fr. Richard Rohr, OFM, comments that the modern and postmodern world is the first period of history where a large number of people have been allowed to take their private lives and identities seriously. This marks a wonderful movement into individuation, but there is also a diminishment and fragility if that is all we have. It is a paradox!
This first dome contains my private life, those issues that make me special, inferior or superior, right or wrong, depending on how “I” see it. “I” and my feelings and opinions are the reference point for everything now. This is the small self we must let go of through contemplative prayer; and yet most people, including Christians, take this very tiny and even false self as normative and sufficient.
The small self is intrinsically unhappy because it has no ontological foundation. It is not real. It does not exist. It will always be insecure, afraid, and scrambling for significance. In Jesus’ language, “the branch cut off from the vine is useless” (John 15:5). However, when we are able to move beyond the small or “false self”—at the right time and in the right way—it will feel precisely as if we have lost nothing. In fact, it will feel like freedom and liberation. When we are connected to Our Story and The Story and not just My Story, we no longer need to protect or defend the mere part. We are now connected to something expansive and inexhaustible; and we can become a useful and contributing citizen in both this world and the reign of God.7
As we meditate on the events in our lives that have been a call to action in Christ, we resolve to grow from fear and self satisfaction to bring our good news to all who witness the way we live.
References
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