15 But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before gentiles and kings and before the people of Israel; 16 I myself will show him how much he must suffer for the sake of my name.” 17 So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19 and after taking some food, he regained his strength. [Acts 9:15-19, NRSV]
Ananias Restoring the Sight of St. Paul (c. 1631) by Pietro da Cortona
In Catholic theology, we receive the Holy Spirit at baptism and are thereby made sons and daughters of God (CCC, 1265). In the Christian tradition, Pentecost is the celebration of the Holy Spirit descending on the apostles, Mary, and the first followers of Jesus, who were in the Upper Room. But Paul did not seem to need either of those, for he was already filled with the Spirit the moment Ananias laid hands on him and scales fell down from his blinded eyes (Acts 9:17). So why then did they go on to baptize him (Acts 9:18)?
Pope Benedict gives the answer: Paul was truly able to see only after being illuminated by baptism. Why is that so?
As churchman, Pope Benedict thinks in terms of the Church. We may see his reasoning in two interconnected points.
[1] Christ is identified with believers
Just as the Risen Christ told Saul at the Damascus-Road encounter, in persecuting Christ’s followers, Paul was persecuting Christ (Acts 9:4-5). In thus saying, Christ himself identifies with believers of all ages wherever they may be. The Lord identifies with the Church as the community or body of disciples.
So Paul has to be baptized, to adhere to and to be part of the Church, to enter into communion with the Church, and in order to live in harmony with the other apostles.
A true apostle is always in communion with everyone, to
- listen to the Church,
- learn from and with the Church,
- feel with the Church,
- think with the Church,
- see with the Church,
- and so be in unity with the Church – in faith, sacraments and love.
So understood, Paul has got to be to be baptized, to “belong”, to be in and with the community – the Body of Christ.
[2] The Link between Church and Baptism Is Inseparable
No wonder Paul’s teaching lays emphasis on Church and Baptism.
First, concerning Church, Paul would go on to develop his theological understanding that offers an original definition of the Church as the “Body of Christ”. See, especially I Cor 12:27. This is a metaphor not found in any other Christian authors of the first century.
Important implications that flow from this Pauline image of Church include, among others:
- We belong among those who call on the name of the Lord Jesus Christ (1 Cor 1:2).
- Nobility comes with baptism, so that we become Christ’s personal presence in the world.
Particularly for Paul, the idea of “nobility obliges” relative to baptism takes on an accentuated significance, so much so that we bear a duty to truly live in conformity with Christ where the Cross is at the core of authentic discipleship.
Second, concerning Baptism, Paul’s theology carries a striking cross-related doctrine: dying with Christ and rising with him to new life (Rom 6:3-5). Paul had understood well that to be baptized into Christ Jesus is to be baptized into his death. What is demanded is death to an old way of life, death to sin, and now being clothed in Christ Jesus. And of course, baptism joins us to the Body of Christ.
On that score, challenging questions posed by Cardinal Cupich of Chicago demand serious attention: Has an over-emphasis on baptism as “washing away of original sin” limited or eclipsed our understanding of two very profound and original Pauline meaning of this initiation sacrament?
- First, what have we done to the Pauline emphasis on the cross–element of dying and rising in baptism? It is when we take a moment to reflect on the fact that in some fanatical non-Christian religious settings (most acute where Christians are a marginalized minority group), to choose to be baptized as a Christian is potentially to court death, that we are jolted into realization as to what it really means to be baptized. In his own historical setting, St Paul met with the same fate.
- Second, where does the imparting of new life of Christ’s grace fit in, and the attendant demand to turn back to God?
[3] Baptism is not just being freed from sin and a visa to heaven
Baptism, then, is not just being freed from sin but, arguably even more importantly, it is about being given a new life with a new destiny and direction, as we are joined to Christ’s work of bringing about the salvation of the world. Yes, “all is grace” as the saying goes, but grace is not “cheap” (per Bonhoeffer), but is the powerful love of God which enables us to turn over a new page and to embark on a better way to live than before.
Through baptism, we have been made children of God. Yet baptism is not just a ritual; it is an act of dying to our old self and living a new life in Christ. The more we die to ourselves, the more our life hidden in Christ will shine through us.
Paul would later articulate his theological understanding. Writing to the Colossians, he announces his Christian mission as proclaiming Christ, warning everyone and teaching everyone in all wisdom, so as to present everyone mature in Christ. And for this he would “toil and struggle” with all the energy that Christ powerfully inspires within him [Col 1:28-29].
Paul goes on to explain to them about this new life in Christ. They are to seek the things that are above, not on things that are on earth. For they have died, and their life is hid with Christ in God. So they must put to death what is earthly in them, put away all negative and violent thoughts, put off their old nature and put on the new, and know that Christ is all and in all, neither Greek nor Jew, neither free man nor slave. [Col 3:5-11].
So, yes, baptism bestows nobility of membership in the Body of Christ. But more than that, because nobility obliges, we cannot remain mere recipients of grace; we are called to become active agents in the kingdom of God. Operating within individual stations in life, our human agency will steadfastly attempt to advance the kingdom of God helping, as St Paul says, to complete whatever remains lacking in Christ’s affliction in the here and now of concrete human conditions in which we find ourselves.
- The idea that something remains lacking in Christ’s afflictions might seem shocking, but it refers to the ongoing suffering of believers in spreading the gospel and building up the Church. Through their faithfulness and sacrifice, believers participate in the ongoing work of redemption. For “completing Christ’s afflictions”, see Colossians 1:24-28. Paul’s passion for proclaiming Jesus Christ drove him to fulfill his calling to sacrificially minister to the Gentiles.
As Pope Benedict XVI said, the laity are co-responsible (equal partners) with the priests (not assistants to) for the mission of the Church and, as Pope Francis urges in this Jubilee Year, as fellow pilgrims of hope.
Copyright © Dr. Jeffrey & Angie Goh, April 2026. All rights reserved.
To comment, email jeffangiegoh@gmail.com.
