Feast of the Conversion of St Paul 2020

This last week we began a new series for Bible Study. We are reading through 2 Corinthians as a follow up to Galatians, something I hope will continue to provide a greater sense of Paul, his character and his theology. On this feast of the Conversion of St Paul I am very grateful I chose this Letter. In the past week, and mainly because of this Letter I have come to a deeper understanding of Paul's theology, and especially his theologies of the cross and of suffering.

In particular I came to appreciate  how radical the difference between Paul's paradoxical theology and the non-paradoxical theology of those Paul calls "Super Apostles". As a corollary to this I came to even greater clarity on what it means to reject certain ways of thinking as "worldly" or "fleshly" and to accept another way of thinking as being, "of Christ" or, "of God". As Isaiah reminds us, God's thought is not like our thought, his ways are not our ways. As high as heaven is above the earth, so God's ways are higher than our ways, and his thought is above our thought. All of this points to the way Paul would like to get the Corinthians to continue their conversion to Christianity, namely, by the renewal of their minds. The remaking of  minds referred to in 1 Corinthians 2:16 is not merely about accepting new doctrinal statements or truths; it is not even about simply saying yay or nay to the resurrection, for instance. Instead it is about allowing our minds to be reshaped by the Holy Spirit in a way which shifts us from non-paradoxical to paradoxical thinking rooted in the risen crucified Christ.

Because of his experience on the road to Damascus where Paul met the Risen Crucified Christ and clearly saw the paradoxes of Christianity embodied in Him, the theology Paul developed and proclaimed is essentially and radically paradoxical. It gives us strength perfected in weakness, triumph fully achieved in failure, eternal treasure consisting of the life of an infinite God revealed in flawed and breakable vessels of clay, and so forth. A non-paradoxical way of thinking can never see that in Christ the poor are truly rich, that the last are really first, that a crucified man is actually the exhaustive revelation of the God of truth and life, that the shame of crucifixion reveals the glory of God, that only the one who accepts suffering knows the God of all comfort, or that in death exists eternal life. The non-paradoxical (Greek) way of thinking says instead, if poor then NOT rich, if cast down then NOT raised up or glorified, if first then NOT last, if weak then NOT strong, if fragile and breakable then NOT a vessel holding (or capable of holding) an eternal treasure, if human then NOT Divine (and vice versa), if shamed then not glorified, and so forth. Paradoxical thinking drops the word NOT from each proposition. In Christ if we are weak then we are strong, if cast down then we are (really) raised up, etc. Paradoxical thinking is what allows Christians to see the world as sacramental and to perceive Christ as truly present in consecrated bread and wine.

Paul's encounter with the Risen Christ changed forever the way he saw reality. (I think this is part of the truth illustrated in the story of Paul's resulting blindness on the occasion of his conversion and commissioning. Because of this encounter Paul moved from non-paradoxical to paradoxical thinking and in light of it his mind was remade. It is not merely that he changed his mind about Jesus as Messiah, it is that he became capable of holding apparent contradictions together to reveal a new and always-surprising truth: God's Messiah is a crucified Messiah, the glory of God is revealed in shame; it is where one is helpless and weak that we see a portrait of Divine strength and sovereignty. All of this and more was embodied in Paul's vision on the road to Damascus. Because of this event Paul's mind was reshaped and empowered to embrace a paradoxical God and radically paradoxical Messiah.

As Paul worked out his theology in his occasional letters written in conjunction with the situations of various churches, Paul's heart and mind were reshaped, his conversion deepened, and he moved from faith to faith. Consequently he became more and more the Apostle God called and commissioned him to be. As a result we have a Church which is not merely a Jewish sect but instead, a world-wide people called to be similarly converted and remade in Christ. We celebrate all of this on this Feast day. I am reminded of one of the first classes I ever had in theology. John Dwyer told us, it is very difficult to think paradoxically; we just don't do it, but in order to do New Testament theology you have to be able to do this. I think  now that it is the gift of the Holy Spirit that one is able to think and view reality this way. It certainly is not natural! We have to learn to look at reality and be ready to perceive paradox but, I believe, we also have to be empowered by the  Spirit in this.

I am  also reminded of when I had my first appointment with (Arch)bishop Vigneron in seeking admission to profession under c 603. As a kind of ice-breaker the bishop asked me who my favorite Saint was. I named Paul and explained that if I could spend the rest of my life coming to understand his theology of the Cross I would be a happy camper. I laugh at myself now: "Better watch what you ask for Laurel! God just might take you up on it! And so he has.  In my deepening appreciation of the paradoxes at the heart of the Christ Event, Paul's thought inspires, challenges, comforts, and gives hope. It enlarges my heart and remakes my mind. I should not be surprised; this is the very thing Paul had hoped his letters and ministry would do for his converts in Corinth. Thanks be to God!