St. Vincent
Ferrer, O.P. – On the Conversion of St.
Paul (Acts 9:15)
Acts 9:3 And as he went on his journey, it came to pass that he drew nigh to Damascus; and suddenly a light from heaven shined round about him. 4 And falling on the ground, he heard a voice saying to him: Saul, Saul, why persecutest thou me? 5 Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad. 6 And he trembling and astonished, said: Lord, what wilt thou have me to do? 7 And the Lord said to him: Arise, and go into the city, and there it shall be told thee what thou must do. Now the men who went in company with him, stood amazed, hearing indeed a voice, but seeing no man. 8 And Saul arose from the ground; and when his eyes were opened, he saw nothing. But they leading him by the hands, brought him to Damascus. 9 And he was there three days, without sight, and he did neither eat nor drink... 15 And the Lord said to him: Go thy way; for this man is to me a vessel of election, to carry my name before the Gentiles, and kings, and the children of Israel.
"This man is to me a vessel of election," (Acts 9:15). These words are found in the Acts of the Apostles, chapter 9. Today, in church, is the feast of the Conversion of St. Paul. No saint other than St. Paul the Apostle has a feast of their conversion, not just for its own sake, because it was miraculous, but also for our sake, because he was a profitable [proficuosa] sinner, for in his conversion is shown how a sinner ought to be converted to Christ. But first we "Hail" the Virgin Mary.
By way of a short introduction to the material it must be known that the
principal foundation and principle of the salvation of a man is the eternal
election of God. Before God created the
heavens and earth, or anything, already in the secret consistory of the Trinity
the choice of those to be saved had been made, in such a way: There are so many
lords, emperors, kings, dukes, and counts, etc. in the world. From these, the Father says, and the Son and
the Holy Spirit, so many will be saved out of the love of justice, because they
succeeded in the correction of their subjects.
Also there were so many prelates, popes, cardinals, patriarchs,
archbishops and bishops, etc. in the world.
From these so many shall be saved by virtue of their
charity and diligence toward their flocks. Also there are so many religious, from which
so many shall be saved by virtue of obedience, serving their order. Also so many clergy, by
virtue of their devotion. Also so
many rich people, by virtue of their mercy. So many poor
people, by virtue of their patience.
Also so many women, by virtue of their integrity and
continence. This election is the
first and fundamental principle of the salvation of men and women. Authority: "He chose us in him before
the foundation of the world, that we should be holy and unspotted in his sight
in charity. Who has predestinated us unto the adoption of children through
Jesus Christ," our Lord (Eph. 1:4-5).
And this choice is called predestination. And because St. Paul was chosen by God from all eternity,
that he would be one of the greater saints in paradise, about him Christ spoke
in the theme text, "Vessel of election;" he, Paul, is chosen – passively
– for me.
But although divine election has been made in eternity, it has its
execution in time, I say to you the practical execution of the election of St. Paul, as is contained
in today's epistle. Luke tells the story
in today's epistle, Acts 9, how he was persecuting Christians, as a
wolf hunts sheep, to the extent that many Christians fled from Jerusalem, and so he himself said, " I
shall then pursue them." It is told
how infected with rage he was going to Damascus etc. "Saul, Saul, why do
you persecute me?" (Acts 9:4). Note, he does not say "Why do you
persecute my servants?" because so great is the love of Christ for his
servants, that their persecution is considered his. Just as the good which comes to his servants
out of love of him, he receives in his own person, and also evil. And so he says in the
universal judgment, "For I was hungry, and you gave me to eat," (Mt
25:35). Then they shall say, "Lord, when did we see you hungry, and
feed you;
thirsty, and gave you a drink?" (v.37). To whom he will say, "Amen I say
to you, as long as you did it to one of these my least brethren, you did it to
me," (v.40). Here is made clear how
a man ought to be careful lest he displease the servants of God, because he [Christ]
receives it in his own person, just as a king takes it personally when a knight
is offended, or one of his officials.
And because of this there is great fear lest an official of the king be
offended. Therefore Christ says, "Saul," for so he was called before
his conversion, "Saul, why do you persecute me?" Behold, the love of Christ for us. And Paul, frightened
and stunned said, "Who are you, Lord?" (Acts 9:5). Jesus replied, "I am Jesus whom you
persecute. It is hard for you to kick against the goad," (v. 5). Note that Paul, before his conversion had
four false beliefs or opinions and errors,
First, that he did not believe him
to be God, but simply man.
Second, that he was not the Savior
of the world, but an imposter.
Third, that he had not risen from the dead.
Fourth that he was not the judge
of the good and wicked.
But Christ, in response, dispelled
all these errors when he said, "I am Jesus of Nazareth," etc., (Acts 22:8).
And first, when he said," I am," which is
the name of the Divinity, because God has existence of himself. Our existence is given to us by God. Already it ought not to be called
existence. Just as no one ought to be
called rich because of monies which he received on loan. Our total existence
has been loaned to us by God. Therefore, properly speaking, no one has being
but God alone. Therefore we read in
Exodus 3 that when God wished to send Moses to free the people of Israel from Egypt, Moses said to him, "If
they should say to me: What is the name [of God]? what
shall I say to them? [The LORD] said to
Moses: I AM WHO AM. He said: Thus shall you say to the
children of Israel:
HE WHO IS, has sent me to you," (vv. 13-14). See why he replied to Paul, "I
am." And Augustine says in his Book
on Seeing God, that Christ then showed Paul the divine essence.
Against the second error he says, "Jesus," which
is the same as "Savior," showing him clearly that no one can enter
paradise, nor be saved unless believing and obeying him.
Against the third error he says, "of Nazareth," that is,
"blooming," because his body in his glorious resurrection blossomed
with four flowers: 1) invulnerability, 2) lightness, 3) subtlety, 4) clarity. That is why he said, "of Nazareth."
Against the
fourth error he said, "It is hard for you to kick against the goad,"
(Acts 9:5). The goad is a harsh
sentence, which he shall give as the universal judge of the good and the
wicked, when he will say to the wicked, "Depart from me, you cursed, into
everlasting fire," (Mt 25:41). Then
Paul, "trembling and astonished, said: Lord, what will you have me to do,"
that I might be saved? (Acts 9:6). Now I see clearly my errors. "And the Lord said to him: Arise, and go
into the city, and there it shall be told you what you must do... And Saul
arose from the ground; and when his eyes were opened, he saw nothing,"
(Acts 9:6,8).
So great was the brightness which surrounded him, that he lost his
sight, as if a man had looked at the sun for a long time, he would lose his
sight. "But they, leading him by
the hands," men who accompanied him, who stood amazed, "brought him
to Damascus.
And he was there three days, without sight, and he neither ate nor drank,"
(Acts 9:8-9). The scriptural doctors say
that during these three days he learned and saw in the school of paradise
whatever later he preached. In the mean
time Christ appeared to a certain disciple of his living in Damascus, who was called Ananias, and said to
him, "Ananias. And he said: Behold I am here,
Lord. And the Lord said to him: Arise, and go into the street that is
called Strait, and seek in the house of Judas, one named Saul of Tarsus,"
(Acts 9:10-11). And Ananias was afraid
saying, "Lord, I have heard from many," (v. 13) of this man, how he
persecuted your name, etc. And so Lord do
not send me to that wolf," etc. Then
"the Lord said to him: Go thy way; for this man is to me a vessel of
election, to carry my name before the Gentiles, and kings, and the children of Israel,"
(v. 15). Because just as fruit is
presented to lords in a gold or silver bowl, so this man shall bear my name,
etc. The story of the epistle is
completed by the concluding theme, "This man is to me a vessel of
election." Behold,
the eternal election.
As for the second
I say that in the conversion of St. Paul
is shown the manner of the conversion of a sinner to God. And so the Church makes a feast only of this
conversion of Paul. And there are seven
ways by which a sinner is converted to God, like Paul, which are as follows:
1. Divine illumination
2. Personal humiliation
3. Fraternal correction
4. Judicial exposure
5. Doctrinal instruction
6. Example of virtue
7. Penitential affliction.
DIVINE
ILLUMINATION
The first mode is
divine illumination, when the sinner is converted to God, like Paul, he is subtly
enlightened by God, because the sinner while he remains in sins is blind. A blind man does not see the danger in which
he is. Just as one who walks along the
street, and first falls into the mud, then stumbles on rocks, then into
vipers, he is judged blind, because he truly is blind. So for the sinner
passing through the road of this world or of life, who first falls into the morass of
putrid lust, then between the prickly thorns of avarice, and then between the
rocks of anger and malice. And so holy scripture judges such to be blind: "And they shall
walk like blind men, because they have sinned against the Lord," (Zeph
1:17). And so the
divine light is necessary, illuminating the mind of the sinner. The sinner is illuminated by light when he
says: "O wretched me [miser]! How
many years have I been in the mire of lust, or in the thorns of avarice?" And so for the others. "O wretched me!
What will become of me or of my soul?" When the divine light illuminates his
conscience, he recognizes sins, because the natural light of the intellect does
not suffice, nor even the light of acquired science, but the divine light is
necessary.
This is shown in
the conversion of St. Paul
where it says, "And as he went on his journey,
...suddenly a light from heaven shone round about him," (Acts 9:3). Note, "light from
heaven;" not from the natural intellect or human
genius. This manner of conversion
is very sweet. When
God suddenly enlightens a sinner in his home, his room, on his bed, or going on
the street, that he might recognize his sins, saying: "O wretch, what will
become of me." This light
David sought saying in prayer, "Enlighten my eyes that I never sleep in
death," (Ps 12:4).
PERSONAL
HUMILIATION
The second way is
personal illumination or humbling. When
pompous inflated persons who care only for worldly things are brought down or humiliated,
and if this happens because, God says, "These need another remedy,"
and he makes them lose their temporal goods, and the love of lords in whom they
trusted, and then they are converted to God, because others were not caring
about them. And so David, "Fill
their faces with shame; and they shall seek your name, O Lord," (Ps
82:17). Blessed is the adversity or
trouble of poverty, of sickness or persecution of lords, which converts the
sinner to God.
This way is shown
in Paul who went about filled with fury, [dirumque] power flushed his whole heart, and falling on
the earth, from being a persecutor he was made a "vessel of
election," saying," Lord, what will you have me do?" (Acts 9:6). Behold
how out of adversity, he was converted.
FRATERNAL
CORRECTION
The third [way] is
fraternal correction. Just as some are not
converted by
the first or second way, because God does not get them on the first day, but
when someone, a friend, brother, companion, father or neighbor gently corrects
his friend or son, saying, "This is for your own good. People are already talking about you. So for the love of God straighten up!". In this way
many are converted to Christ. And so
Christ says, "If your brother shall offend against you, go, and rebuke him
between you and him alone. If he shall hear you, you shall gain your
brother," (Mt 18:15).
This way is shown
in Paul, when Christ correcting him said to him, "Saul, Saul, why do you
persecute me?" (Acts 9:4).
JUDICIAL
EXPOSURE
The fourth is
judicial exposure, as when God by himself invisibly or through the mouth of
some holy and devout person points out to him the rigor of justice in such a way.
"Let us see if you wish to
persevere in this wicked life, what shall you say in the judgment? What shall you respond to Christ when he says,
"What have you done for me?"
Showing his wounds [Christ] says: "See what I have done for you. Do you recognize these wounds? Let us see what you have done for me." What will
you say who now stand and live in sins, and you have done nothing good? How shall you avoid the punishments of
hell? Such judicial exposures make many
convert, confess and do penance, so that they have something to show at the
judgment. And so David: "The Lord
shall be known when he executes judgments: the sinner has been caught in the
works of his own hands. The wicked shall be turned into hell," namely
through thinking [cogitationem], (Ps 9:17-18).
This way is seen
in Paul to whom Christ exposes himself in judicial form, just as he ought to
stand on the day of judgment, when he says to him, "It is hard for you to
kick against the goad," (Acts 9:5).
And Paul immediately replied, "Lord, what will you have me to
do?" (v. 6).
DOCTRINAL
INSTRUCTION
Fifth is
doctrinal instruction, as in preaching, to which many sinners come, entangled
in great sins, and they return converted to God, because in preaching, when the
preacher preaches sound doctrine, sinners come to recognize their evil life,
and they say, "O wretched me! According
to this [preaching] I am in an evil state!" And in this way more are converted than by
the other aforesaid ways. And so the
Apostle says, "For I am not ashamed of the gospel. For
it is the power of God unto salvation to every one who believes," (Rom
1:16). Note, "I am not
ashamed of the gospel," like those who care more about the poets, than the
gospels. The teaching of the poets saves
no one. And so the preachers of the evangelical
doctrine have a special crown in paradise.
This way of
conversion was shown in Paul to whom Christ said, "Arise, and go into the
city, and there it shall be told you what you must do," (Acts 9:7). If Paul had wanted to say, "Lord, you show
me what I have to do. Why do you send me rather than another?" Christ would have said, "Go, because in
you I instruct the Christian. How you
have gone, so they can go. They have a
lesson." Note the city to which
Christ sent Paul, saying, "Arise, and go into the city." It is called Damascus which is interpreted to mean
"bloody," and it signifies the Church, where the blood of Christ is
consecrated [conficitur] and drunk. When
therefore he says, "Go into the city," into the Church for hearing
Mass and a sermon, there
you are told what you ought to do. This is the principal manner for converting
sinners.
EXAMPLE
OF VIRTUE
The sixth way [of
conversion] is the example of virtue.
When one sees that someone lives a good and holy life, even if it is not
told by preaching, but
just by the example of such a one many are converted. There is a story about the conversion of a
certain prince of thieves on a road lying in wait to steal. A certain holy abbot wishing to convert him
to Christ came to him and immediately was captured, and stripped naked. The abbot however questioned him about how it
was living in such a wilderness. The
abbot said, "O, you live in great labor and danger. If you wish, come with me to the monastery, and
I shall provide for you abundantly [opulenter].
Fearing capture he did not dare to go, but the abbot assured him, and he
followed him. He gave him the best of
cells, and a most devoted monk as a servant, that he might serve him, giving
him whatever he wished to eat: chickens, partridges, and capons, and
ministering to him. And after he had
dined, his brother the servant ate bread and water in his presence. And when he laid
down on his bed, the brother prayed on his knees with tears etc. After a number of days the robber captain
said to the brother, "And what kind of life did you have in the world,
because you do so much penance?” And the
brother said: "Many [sins], lord."
"Tell me, if you please." He
said, "I laughed excessively, and I cheated," and so for other venial
sins. And the captain said, "O wretched me! What shall be of me who have robbed and
killed so many men, because you, for such little sins do such great
penances? Henceforth I wish to live like
you. Give me a bed no more, nor hens." And so he had been converted by the example
of a good life. Possibly, if someone had
preached to him for a hundred years, he would never have converted him. Yet , he was
converted by the example of a good life.
We read that in the time of St. Peter the Apostle, when he was preaching
in Rome, some
good woman already converted to Christ had perverse husbands to convert. Showing them this way he said, "Let
wives be subject to their husbands: that if any believe not the word, they may
be won without the word, by the conversation of the wives," (1Pet 3:1).
This mode was
shown in Paul, when leading him by the hand they led him into the city. Hands signify works, because they are done by
hands. And so he said "leading him
by the hands," in which is implied that by the example of deeds sinners
are drawn to God.
VOLUNTARY
PENANCE
The seventh
manner is voluntary penance [afflictio penitentialis], by saying "Lord,
although I am wicked and a sinner, I hope nevertheless that because of this
penance you shall rescue me from sin and shall convert me to a good life. And so although a man perceives
himself to be in sin, he should not abandon penitence, because it disposes to
conversion, and ultimately to salvation.
"Do penance, for the kingdom of heaven is at hand," (Mt
4:17).
This way is shown
in the conversion of St. Paul the Apostle, who
for three days did not eat, or drink.
What a penitential affliction! It
was a sign that by penitence God leads the sinner to conversion and salvation.
This is why the Church celebrates a feast of the Conversion
of St. Paul the Apostle, because not only was it miraculous, but it was also profitable
for sinners.