Abstract Charlatan, desecrator, traitor. The relationship between Paul and the philosophers has never been idyllic. Ancient philosophers, such as the Epicureans and the Stoics, hearing him speak in Athens, ended up mocking him. At the end of the nineteenth century, Nietzsche defined the apostle of the Gentiles as a “corruptor” of all that is divine. Paul would have been guilty of having reduced the divine to the human, of having eliminated all that is strong, courageous, imperious, proud, that is, the most aristocratic and hieratic traits of the divine, to adapt it to the diffusion of the most “democratic of the gods”. Nietzsche's interpretation of Paul continues in the twentieth century despite Heidegger's phenomenological reading and the development of historical-critical research. Today some philosophers propose a different reading of the apostle of the Gentiles, recognizing in his literary production a call to universal values ​​such as freedom, truth, justice and peace. According to Rabbi Jacob Taubes, Paul is like a new Moses, leader of a people that is no longer closed in defense of itself, but a messianic people, founded on love of neighbor. And it is for this reason, insists the French philosopher Alain Badiou, that we can recognize in Paul the founder of Christian universalism. But what did Paul do to be the object of so much attention? It all began with his famous speech at the Areopagus in Athens, narrated in chapter 17,16-34 of the Acts of the Apostles. Apparently it seemed like a total failure, but from that moment on "some joined him and became believers" (Acts 17,34). And among them a woman with a fascinating name: Damaris. Don Stefano Didonè Born in Castelfranco Veneto on January 9, 1975, he obtained a Licentiate and a Doctorate in Fundamental Theology from the Theological Faculty of Northern Italy in Milan. His doctoral thesis, entitled The anthropological structure of faith. Rethinking philosophical theology (Glossa, Milan 2015), was followed by articles, contributions in miscellanies and some edited works concerning the relationship between philosophy, theology and the Bible. Since 2009 he has taught Fundamental Theology, Theodicy and Contemporary Theology at the Interdiocesan Theological Study of Treviso – Vittorio Veneto, of which he has been pro-director since 2017. He is also a permanent professor at the Higher Institute of Religious Sciences «Giovanni Paolo I» and a lecturer at the Theological Faculty of Triveneto.