[an error occurred while processing this directive] Pauline Year
Paul of Tarsus

GENERAL AUDIENCE
Saint Peter's Square
Wednesday, 25 October 2006

Dear Brothers and Sisters,

We have concluded our reflections on the Twelve Apostles, called directly by Jesus during his earthly life. Today, we begin to examine the figures of other important early Church personalities.

They also spent their lives for the Lord, the Gospel and the Church. They are men and also women who, as Luke writes in the Book of Acts, "have risked their lives for the sake of Our Lord Jesus Christ" (15: 26).

The first of these, called by the Lord himself, by the Risen One, to be a true Apostle, is undoubtedly Paul of Tarsus. He shines like a star of the brightest magnitude in the Church's history, and not only in that of its origins. St John Chrysostom praised him as a person superior even to many angels and archangels (cf. Panegirico, 7, 3). Dante Alighieri in the Divine Comedy, inspired by Luke's account in Acts (cf. 9: 15), describes him simply as "vessel of election" (Inf. 2: 28), which means: instrument chosen by God. Others called him the "13th Apostle", or directly, "the first after the Only".

Certainly, after Jesus, he is one of the originals of whom we have the most information. In fact, we possess not only the account that Luke gives in the Acts of the Apostles, but also a group of Letters that have come directly from his hand and which, without intermediaries, reveal his personality and thought.

Luke tells us that his name originally was Saul (cf. Acts 7: 58; 8: 1), in Hebrew also Saul (cf. Acts 9: 14, 17; 22: 7, 13; 26: 14), like King Saul (cf. Acts 13: 21), and he was a Jew of the diaspora, since the city of Tarsus is situated between Anatolia and Syria.

Very soon he went to Jerusalem to study the roots of Mosaic Law in the footsteps of the great Rabbi Gamaliele (cf. Acts 22: 3). He also learned a manual and common trade, tent making (cf. Acts 18: 3), which later permitted him to provide personally for his own support without being a weight on the Churches (cf. Acts 20: 34; I Cor 4: 12; II Cor 12: 13).

It was decisive for him to know the community of those who called themselves disciples of Jesus. Through them he came to know a new faith - a new "way", as it was called - that places not so much the Law of God at the centre but rather the person of Jesus, Crucified and Risen, to whom was now linked the remission of sins. As a zealous Jew, he held this message unacceptable, even scandalous, and he therefore felt the duty to persecute the followers of Christ even outside of Jerusalem.

It was precisely on the road to Damascus at the beginning of the 30s A.D. that, according to his words, "Christ made me his own" (Phil 3: 12). While Luke recounts the fact with abundant detail - like how the light of the Risen One touched him and fundamentally changed his whole life -, in his Letters he goes directly to the essential and speaks not only of a vision (cf. I Cor 9: 1), but of an illumination (cf. II Cor 4: 6), and above all of a revelation and of a vocation in the encounter with the Risen One (cf. Gal 1: 15-16).

In fact, he will explicitly define himself as "apostle by vocation" (cf. Rom 1: 1; I Cor 1: 1) or "apostle by the will of God" (II Cor 1: 1; Eph 1: 1; Col 1: 1), as if to emphasize that his conversion was not the result of a development of thought or reflection, but the fruit of divine intervention, an unforeseeable, divine grace.

Henceforth, all that had constituted for him a value paradoxically became, according to his words, a loss and refuse (cf. Phil 3: 7-10). And from that moment all his energy was placed at the exclusive service of Jesus Christ and his Gospel. His existence would become that of an Apostle who wants to "become all things to all men" (I Cor 9: 22) without reserve.

From here we draw a very important lesson: what counts is to place Jesus Christ at the centre of our lives, so that our identity is marked essentially by the encounter, by communion with Christ and with his Word. In his light every other value is recovered and purified from possible dross.

Another fundamental lesson offered by Paul is the universal breadth that characterizes his apostolate. Acutely feeling the problem of the Gentiles, of the pagans, to know God, who in Jesus Christ Crucified and Risen offers salvation to all without exception, he dedicates himself to make this Gospel - literally, "good news" - known, to announce the grace destined to reconcile men with God, self and others.

From the first moment he understood that this is a reality that did not concern only the Jews or a certain group of men, but one that had a universal value and concerned everyone, because God is the God of everyone.

The point of departure for his travels was the Church of Antioch in Syria, where for the first time the Gospel was announced to the Greeks and where also the name "Christians" was coined (cf. Acts 11: 20, 26), believers in Christ.

From there he first went to Cyprus and then on different occasions to the regions of Asia Minor (Pisidia, Laconia, Galatia), and later to those of Europe (Macedonia, Greece). The most famous were the cities of Ephesus, Philippi, Thessalonica, Corinth, without forgetting Berea, Athens and Miletus.

In Paul's apostolate difficulties were not lacking, which he faced with courage for love of Christ. He himself recalls having endured "labours... imprisonment...