Commontide
Liturgical Color: White/Gold
The 2nd Sunday of Epiphany
Almighty God, whose Son our Savior Jesus Christ is the light of the world: Grant that your people, illumined by your Word and Sacraments, may shine with the radiance of Christ’s glory, that he may be known, worshiped, and obeyed to the ends of the earth; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.
Epiphany
Through Jesus Christ our Lord, who took on our mortal flesh to reveal his glory; that he might bring us out of darkness and into his own glorious light.
Most liturgical texts are from the Book of Common Prayer (2019) of the Anglican Church in North America.
The New Coverdale Psalter, © 2019 by the Anglican Church in North America. Used by permission.
The Feast of the Conversion of St. Paul
Red Letter Day
On the twenty-fifth of January the Church remembers the day the man who had set out to destroy her was stopped on the road and made her apostle. The date is liturgical, not historical: Scripture gives the encounter near Damascus no calendar day. Since 1908 the same date has closed the Week of Prayer for Christian Unity.
Saul of Tarsus was born a Jew of the Diaspora with Roman citizenship, educated in Jerusalem under the rabbi Gamaliel (Acts 22:3), and deeply committed to the observance of the Law. Acts describes him as 'ravaging the church by entering house after house; and dragging off men and women, he committed them to prison' (Acts 8:3). He stood guard at the stoning of Stephen and gave his consent to the martyr's death (Acts 8:1).
Determined to extend his persecution to Damascus, Saul traveled there with authority from the high priest. But on the way, he was struck down by a blinding light and heard a voice saying, 'Saul, Saul, why are you persecuting me?' When he asked, 'Who are you, Lord?' the reply came: 'I am Jesus, whom you are persecuting.' This encounter reversed everything Saul believed. He was temporarily blinded and brought to Damascus, where a believer named Ananias—who himself received a vision—came to him, restored his sight, and baptized him.
Paul's own testimony in Galatians 1:11-17 confirms the radical character of the reversal. He writes that he had been 'violently persecuting the church of God' but that God, 'who had set me apart before I was born and had called me through his grace, was pleased to reveal his Son to me so that I might proclaim him among the Gentiles.' Paul interprets the Damascus Road encounter as equivalent to a resurrection appearance: Christ appeared to him 'as to one untimely born' (1 Corinthians 15:8), conferring on him apostolic status.
The three accounts in Acts (9:1-19, 22:3-16, 26:9-23) show variation in detail but convergence in the essential event: a blinding light, a voice identifying itself as Jesus, Saul's question and response, his temporary blindness, and his restoration to sight and faith. These variations, like those of the resurrection appearances, suggest that the tradition has been preserved through multiple witnesses and recounted multiple times, each with contextual shaping.
Traditionally, Paul's conversion has been understood as the paradigm of Christian conversion: a complete reversal wrought by the grace of God, a transfer from darkness to light, from enmity to reconciliation. The Damascus Road has become the symbolic locus of conversion experiences throughout Christian history. Augustine's conversion, Teresa of Calcutta's vocational clarity, and countless other turning points in Christian spirituality have been described using Pauline language. The feast celebrates not only the historical event but its archetypal significance as the model of radical metanoia (transformation) worked by the Holy Spirit.