Red-Letter Day
The Feast of the Conversion of St. Paul
January 25
also known as Conversion of St. Paul, St. Paul's Conversion, Damascus Road
The Feast of the Conversion of Paul the Apostle celebrates the event on the Damascus Road when Saul the persecutor was transformed into Paul the apostle—a radical reversal that became paradigmatic for conversion in Christian tradition. Acts records this event in three versions (9:1-19, 22:3-16, 26:9-23), and Paul himself attests to the reality of a decisive encounter with the risen Christ. The feast celebrates not merely a personal transformation but the overthrow of the old covenant order and the inauguration of the Gentile mission.
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.
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.
He is not converted that shrives him to the priest of one sin and hides another. It is said conversion, for S. Paul this day was converted to the faith leaving his vices. Why he is said Paul, it shall be said afterward.
Of the Conversion of S. Paul.
The conversion of S. Paul was made the same year that Christ suffered his passion, and S. Stephen was stoned also, not in the year natural, but appearing. For our Lord suffered death the eighth calends of April, and S. Stephen suffered death the same year, the third day of August and was stoned. And S. Paul was converted the eighth calends of February. And three reasons been assigned wherefore the conversion of S. Paul is hallowed more than of other saints.
First for the ensample, because that no sinner, whatsomever he be, should despair of pardon when he sees him that was in so great sin to be in so great joy. Secondly for the joy, for like as the church had great sorrow in this persecution, so had she great joy in his conversion. Thirdly, for the miracle that our Lord showed when of one so cruel a persecutor was made so true a preacher. The conversion of him was marvellous by reason of him that made him, and of him that ordained him, and of the patient that suffered it. By reason of him that made him to be converted, that was Jesu Christ, which showed there his marvellous puissance in that he said: It is hard for you to strive against the alle or pricks; and in that he changed him so suddenly, for anon as he was changed he said: Lord what will you that I do? Upon this word says S. Austin: The lambs slain of the wolves have made of a wolf a lamb, for he was ready for to obey, that tofore was wood for to persecute. Secondly, he showed his marvellous wisdom. His marvellous wisdom was in that he took from him the swelling of pride in offering to him the inward things of humility and not the height of majesty. For he said I am Jesus of Nazareth, and he called not himself God ne the son of God, but he said to him, take your infirmities of humanity and cast away the squames of pride. Thirdly, he showed his pitiful debonairty and mercy, which is signified in that that he that was in deed and in will to persecute, he converted, how be it he had evil will, as he that desired all the menaces and threatenings, and had evil purpose; as he that went to the prince of priests; as he that had a joy in his evil works that he led the christian men bound to Jerusalem. And therefore his journey and voyage was right evil, and yet nevertheless by the mercy of God was he converted. Secondly the conversion was marvellous of him that ordained it, that is of the light that he ordained in his conversion. And it is said that this light was dispositive, sudden, and celestial, and this light of heaven advironed him suddenly. Paul had in him these vices. The first was hardiness, which is noted when it is said that he went to the prince of the priests, and as the gloss says, not called, but by his own will and envy that enticed him. The second was pride, and that is signified by that he desired and sighed the menaces and threatenings. The third was the intent carnal, and the understanding that he had in the law, whereof the gloss says upon that word: I am Jesus, etc. I God of heaven speak, the which you suppose to be dead by the consent of the Jews. And this light divine was sudden, it was great, and out of measure, for to throw down him that was high and proud, into the ditch or pit of humanity; it was celestial, because it turned and changed his fleshly understanding into celestial, or it may be said that this ordinance or disposition was in three things; that is to wit in the voice crying, in the light shining, and in the virtue of puissance. Thirdly, it was marvellous by the virtue of the suffering of the patient, that is of Paul in whom the conversion was made. For these three things were made in him withoutforth marvellously, that it is to wit, that he was beaten to the earth, he was blind and fasted three days, and was smitten down to the ground for to be raised. And S. Austin says that he was smitten down for to be blind, for to be changed, and for to be sent; he was sent to suffer death for truth. And yet says S. Austin, he that was out of the faith was hurt for to be made believe, the persecutor was hurt for to be made a preacher, the son of perdition was hurt for to be made the vessel of election, and was made blind for to be illumined, and this was as touching his dark understanding.
Then in the three days that he abode thus blind, he was learned and informed in the gospel, for he learned it never of man ne by man, as he himself witnesses, but by the revelation of Jesu Christ. And S. Austin says thus: I say that S. Paul was the very champion of Jesu Christ, taught of him, redressed of him, crucified with him, and glorious in him. He was made lean in his flesh that his flesh should be disposed to the effect of good operation, and from forthon his body was established and disposed to all good. He could well suffer hunger and abundance, and was informed and instructed in all things, and all adversities he gladly suffered. Chrysostom says: He overcame tormentors, tyrants, and people full of woodness, like as flies; and the death, the torments and all the pains that might be done to him, he counted them but as the play of children. All them he embraced with a good will, and he was ennobled in himself to be bound in a strong chain more than to be crowned with a crown, and received more gladly strokes and wounds than other gifts. And it is read that in him were three things against the three that were in our foremost father Adam, for Adam erected and addressed him against God our Lord. and in S. Paul was contrary for he was thrown down to the earth. In Adam was the opening of his eyes, and Paul was on the contrary made blind, and Adam ate of the fruit defended, and S. Paul contrary was abstinent of convenable meat.
O God, by the preaching of your apostle Paul you have caused the light of the Gospel to shine throughout the world: Grant, we pray, that having his wonderful conversion in remembrance, we may show ourselves thankful to you by following his holy teaching; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
British (Received Pronunciation): Augustine /ɔːˈɡʌstɪn/
Acts 26:9–21Psalm 67Galatians 1:11–24Matthew 10:16–25