The apostle Paul, of course, speaks first of all about his own calling, but by no means only his own. In essence, when God calls each person into the Church, He performs the four key actions about which the apostle speaks. First, the Lord chooses each person, and we become unique for Him, one of a kind and unrepeatable. When we suffer over the question of the meaning of our life, it is important for us to remember that God's election is already contained in the Creator's design for each of us. Second, the Lord calls every person. He addresses the heart and waits for a response, waits for us to accept Him Himself and His will for us. This call is a great gift of God's grace. Third, so that we may be truly alive and bear within ourselves the undistorted image of the Invisible God, the Lord "reveals His Son in us." The apostle refrains from specifying how this takes place; what matters to him is that when a person responds to the call, he is united with the Son of God with his whole being. What happens is what the Fathers of the Church called the deification of the human person. Finally, fourth, the gift of life is given to us so that we may use it as God Himself does. And this means first of all giving life, bringing to others not ourselves, but the Word of God.

The apostle Paul very vividly contrasts the human and the grace-filled in serving God. He says that when he tried to serve God according to his own human understanding, he "persecuted the Church... being an excessive zealot for the traditions of my fathers." But when God was pleased, He revealed, that is, made manifest, the presence of the Son of God in him and appointed the apostle to preach Him among the Gentiles. It was no longer Saul of Tarsus himself, but God who was pleased to choose him for service; no longer himself and his own zeal that he could bring to people, but the Son of God; no longer was he sent to be zealous for correctness, but to proclaim salvation. This is the choice offered to us Christians who read these words: to be excessive zealots for the traditions of the fathers, or to proclaim the Son of God. As the Didache, the Teaching of the Twelve Apostles, a monument of Christian writing from the end of the first century, says in its first words, "There are two ways: one of life and one of death."

Speaking about his own spiritual path, Paul does not stress by chance that, while at one time he was a zealous adherent of Judaism, he later became a witness of Christ, who sent him to preach the gospel to the Gentiles (vv. 13-17). Apparently, in this way the apostle was answering possible reproaches that he himself had sharply changed his views on foundational questions of spiritual and religious life. If that is so, why should the Christians of Galatia not do the same, especially since the changes in their worldview were far less radical than those Paul had experienced?

But the apostle immediately notes a fundamentally important point concerning his spiritual path: the absolute sincerity of his search. If at first he was a zealous supporter of Judaism, it was not because he wanted to be "like everyone else," but because he was sincerely convinced that the way he lived and believed was right before God.

It was precisely this sincerity that helped him meet Christ and acquire the Kingdom. But one meeting on the Damascus road was not enough. Now he had to change his life decisively in order to become a witness of Christ. Here too Paul remained true to himself. He did not begin looking for anyone to confirm the truth of his revelation; he simply went to do the work God had entrusted to him (vv. 15-19).

Such sincerity is a pledge both of spiritual sobriety and of freedom from spiritual error. A spiritually sincere person will never look for detours in spiritual life in order to avoid problems, find an easier way to live in the Kingdom, or seek compromises where they are inadmissible. The preachers who distort the gospel, of whom the apostle speaks, were apparently insisting on the strict obligation for all Christians to observe Jewish religious prescriptions. This was caused most of all, no doubt, by the desire to avoid conflict with the Synagogue, which otherwise became inevitable. Clearly, such "spiritual searches" had nothing to do either with spirituality or with a genuine search. They could only distance a person from the Kingdom, as Paul does not grow tired of reminding them.

Paul tells us that the matter is by no means the unchangeability of views and convictions, even such fundamental ones as religious convictions. And as an example he gives himself: he was a convinced opponent of Christians and Christianity until he himself met the risen Christ on the Damascus road. Only after that meeting did Paul become what the Galatians knew him as: an apostle of Christ. Yet at the same time Paul, paradoxically, remained himself. But his situation looks paradoxical only at first glance.

The question is what "we ourselves" are. What does it mean to be truly oneself? Where should one look for one's true self? The simplest and fastest way is inwardly to set aside, at least for a time, everything that we call our own, because if we feel something to be ours, then it certainly is not we ourselves. To clear away all the physiological, psychophysical, and psychic layers. Then one can find one's true self. At first it may seem that we do not exist at all, but that is understandable, since we are used to seeing not ourselves, but our reflection in our own thoughts, feelings, and emotional states.

Of course, a human being is not only spirit but also nature. Yet the core of the human person is spiritual, not natural. If we are used to experiencing ourselves as nature, whether external and bodily or inward and psychic, if we are used to identifying ourselves with it, then when we first experience our existence as the life of the spiritual "I," we will most likely feel out of place. But only in this way can we understand who we really are and understand what we can become before God and people. Because here the question of the truth or falsity of our ideas, concepts, views, and most importantly our deeds and the choice we make opens to us in a completely different way.

Here one can turn from a persecutor of Christians into a Christian oneself and yet remain oneself, but only if something happens that touches this depth of the authentic, spiritual "I." So Paul calls the Galatians to remain at that depth, not orienting themselves by the outward, surface manifestations of their own "selves." Not to try to find on the surface what lies at this depth. Then it will become completely clear and obvious to them where the true gospel is and where the imaginary one is. And no external views, habits, or patterns will be able to hinder this recognition.