Confessing Christ

to the

Glory of God the Father

A Biblical Exegesis on

Philippians 2:6-11

By
Bro. Samuel S. Medley, SOLT

Pauline Epistles
Term Paper

Fr. Bob Carpio

Professor
I. TEXTUAL CRITICISM

TEXT

A. The First Row – Exegesis and its Scholarly Purpose

The first three texts, or first row of texts, is used for its scholarly purposes. Here
the criteria for use is the accuracy and value in exegetical work, theology, and historical
studies.

1. The first text is the Greek taken from the Novum Testamentum Graece by the
Deutsche Bibelgesellschaft Stuttgart. It is the most authoritative text of
the six, because it is closest to the original text, and is therefore first. This
is the text which this exegesis is based on.
2. The second is the New Vulgate, the updated Latin Text and the official text of
the Church. It was promulgated in 1979 with revisions of the Clementine
Vulgate. In papal encyclicals and works of the saints it is version quoted and
therefore has relevance for us.
3. The third text is the Revised Standard Version, which is the closest English
translation to the original Greek text. It is perhaps a better translation than
the NAB or others in that reguard and therefore much more useful in scholarly
studies.

B. The Second Row – Liturgy and its Pastoral Purpose

The next three texts on the second row are not used for their scholarly purposes
but because they are the version most used by the Church in this area. They are all
liturgical texts. They are therefore most familiar not only to me, but to the people to
whom I am to serve. They are therefore more useful for pastoral purposes. On one the
speculative or scholarly end we have the Greek, Latin, and English to guide us in our
penetration into the text itself. On the practical or liturgical side we have the Divine
Office, the Bikol and Filipino Lectionary to help us penetrate the lives of common tao in
the local Church.

The first is from the English breviary that we pray every Sunday First Verspers.
The second is from the Bikol Lectionary and the third from the Filipino Lectionary. If
this study will be of any use to anyone, it must be integrated with pastoral, true-to-life
circumstances of the local Church. In other words, I am not just doing this report so that
I can get a grade or fulfill a requirement, but so that I can make the Word of God fruitful
in the lives of those to whom I am sent to serve

2
 Greek Nestle-Aland Nova Vulgata Revised Standard
Deutsche Biblelgesellschaft Stuttgart Biblorum Sacrorum Editio Version

6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων 6 qui cum in forma Dei esset, 6 who, though he was in the form of
┌ οὐχ ἁρπαγμὸν ┐ ἡγήσατο non rapinam arbitratus est esse se God, did not count equality with God
τὸ εἶναι ἴσα θεῷ, aequalem Deo, a thing to be grasped,
7 ἀλλὰ ἑαυτὀν ἐκένωσεν 7 sed semetipsum exinanivit formam 7 but emptied himself, taking the
μορφὴν δούλου λαβών, servi accipiens, form of a servant, being born in the
ἐν ὁμοιώματι╒ ἀνθρώπων γενόμενος· in similitudinem hominum factus; likeness of men.
καὶ σχήματι εὑρερεθεὶς ὡς ἄνθρωπος et habitu inventus ut homo, 8 And being found in human form he
8 ἐταπείνωσεν ἑαυτὸν 8 humiliavit semetipsum factus humbled himself and became
γενόμενος ὑπήκοος μέχρι θανάτου, oboediens usque ad mortem, obedient unto death, even death on
θανάτου δὲ σταυροῦ. mortem autem crucis. the cross.
9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν 9 Propter quod et Deus illum 9 Therefore God has highly exalted
καὶ ἐχαρίσατο αὐτῷ ○τὸ ὄνομα exaltavit him and bestowed on him the name
τὸ ὑπὲρ πᾶν ὄνομα, et donavit illi nomen, which is above every name,
10 ἴνα ἐν τῷ ὀνόματι Ἰησοῦ quod est super omne nomen, 10 that at the name of Jesus every
πᾶν γόνυ κάμψῃ 10 ut in nomine Iesu omne genu knee should bow, in heaven and on
ἐπουρανίων καὶ ἐπιγείων flectatur earth and under the earth,
καὶ καταχθονίων caelestium et terrestrium et 11 and every tongue confess that
11 καὶ πᾶσα γλῶσσα╒ ἐξομολογήσηται infernorum, Jesus Christ is Lord, to the glory of
ὅτι 11 et omnis lingua confiteatur God the Father.
κύριος Ἰησοῦς Χριστὸς “ Dominus Iesus Christus! ”,
εἰς δόξαν θεοῦ πατρός. in gloriam Dei Patris.
[ ουκ απραγμον
●6┌ ● ie╒π-ουP;gM
]hcanjc7R 6
4 m
ss
vnoC
ic●
py9○DFGΨMC 6
4
tPxlO
‫א‬rtA
¦ BC
9371.5●1.92c6psu31╒-σεταιACDFGK.937L
;E s
1142.571P
.*0365.1836
18
8
1. 2464 pm ¦ txt P46 ‫ א‬Β Ψ 104. 323. 2495 pm; Cl

Divine Office ICEL Leccionario na Bikol Leksionario na Filipino

6 Though he was in the form of God, 6 Diosnon an Kamugtakan ni Cristo, 6 Na bagaman nasa anyong Dios
Jesus did not deem equality with God alagad dai niya ipinagpadayaw an ay hind niya inangkin ang
something to be grasped at. saiyang pagkapantay sa Dios; matulad sa Dios;
7 Rather, he emptied himself 7 kundi nagpakumbaba, nagin siring 7 Sa halip ay pinawi niya ang
and took the form of a slave, sa oripon, nagin sa tawo; sarili, nag-anyong alipin at
being born in the likeness of men. 8 asin huli ta siya arog kan gabos na tumulad sa mga tao.
tawo, orog siyang nagpakumbaba: 8 Sa anyong tao ay nagpakababa
8 he was known to be of human estate, inako niya an kagadanan, kagadanan siya at sumunod hanggan
and it was thus that he humbled himself, duman sa cruz. kamatayan, sa kamatayan man sa
obediently accepting death, 9 Kaya initaas siya nin Dios asin krus.
death on a cross! tinawan nin ngaran na orog sa gabos 9 Dahil ditto ay itinampok siya
9 Because of this, na ngaran; ng Dios at binigyan ng pangalan
God highly exalted him 10 kaya an gabos sa langit, sa daga ng higit sa alin mang pangalan,
and bestowed on him the name asin sa gabos sa irarom nin daga 10 na anopa’t sa pangalan ni
above every other name, maghulod sa ngaran ni Jesus, Jesus ay maninikluhod ang lahat
11 asin an gabos na dila magrokyaw ng nasa langit, sa lupa at sa
10 So that at Jesus’ name
na si Jesucrito Kagurangnan, para sa ilalim ng lupa,
every knee must bend
kamurawayan nin Dios Ama. 11 at ipahahayag ng lahat ng dila
in the heavens, on the earth,
na si Jesucristo ang Panginoon
and under the earth,
sa ikaluluwalhati ng Dios Ama.
11 and every tongue proclaim
to the glory of God the Father:
Jesus CHRIST IS LORD!

3
 A. Interpretation of the Critical Apparatus

● 6 [┌ ουκ απραγμον
Reinach cj] ● 7 ╒ -που P46 vgmss; Mcion Cyp ● 9 ○ D F G Ψ M Cl Or ¦ txt P46 ‫א‬AB C 33. 629. 1175. 1739 pc; Eus ● 11 ╒ -σεταιAC D F
G
K L P 6. 33. 81. 365. 630*. 1175. 1241s. 1739. 1881. 2464 pm ¦ txt P46 ‫ א‬Β Ψ 104. 323. 2495 pm; Cl

1. [┌ουκ απραγμον Reinach cj]

a. ● 6 distinguit varias lections duorem versuum – distinguishes between
letters of two verses, this one being verse 6 .
b. ┌ pro verbis ita inclusis in apparatu alia praebuntur – this demarks the
words between the┌ ┐as a phrase that is changed in other versions.
c. ουκ απραγμον is what another extant text reads.
d. Reinach – the manuscript of Reinach reads ουκ απραγμον instead
of οὐχ ἁρπαγμὸν.
e. cj (conjecit) means this is conjectured but not certain.
2. ┌ -που P46 vgmss; Mcion Cyp
a. ╒ pro sequenti verbo – this demarks the following word.
b. –που – is another extant ending besides the given ἀνθρώπων.
c. P46 papyrus 46.
d. vgmss means that there are more than one Vulgate manuscripts that
have this change.
e. Mcion – M(ar)cion, means that the heretic, Marcion in the second
century referred to this manuscript.
f. Cyp – Cyp(rianus) 258, means that St. Cyprian referred to this
manuscript in his writings.
3. ○ D F G Ψ M Cl Or
a. ○ verbum sequens omittitur – the following word is omitted. τὸ
ὄνομα is omitted.
b. D F G Ψ These letters indicate the parts of this manuscript, in which
the word τὸ ὄνομα is omitted. Each letter stands for a part of the
manusctipt: D (06), F (010), G (012), Ψ (044).
c. M - Mehrheitstexten, literally “more times text” indicates the frequency
of this change in the manuscript.
d. Cl – Cl(emens Alexandrinus),  a. 215, means that St. Clement of
Alexandria referred to this change.
e. Or – Or(igines), 254, means that Origen referred to this change.
4. ¦ txt P46 ‫ א‬A B C 33. 629. 1175. 1739 pc; Eus
a. ¦ distinguit varias lections ad eundem locum pertinentes, distinguishes
different letters pertinent to that place

4
 b. txt textus huius editionis vel patris - simply refers to this text
c. P46 Papyrus 46
d. ‫ א‬A B C 33. 629. 1175. 1739 - Each letter and number stands for a part
of the manusctipt: 01( ‫)א‬, A (02), B (03), C (04)
e. pc pauci – only a few instances
f. Eus(ebius Caesariensis) 339 – St. Eusebius reffered to this
5. ╒ -σεται A C D F G K L P 6. 33. 81. 365. 630*. 1175. 1241s. 1739. 1881.
2464 pm
a. ╒ pro sequenti verbo in apparatu alia praebuntur – this demarks the
following word as changed in other versions
b. –σεται in other versions is different from the given
ἐξομολογήσηται
c. A C D F G K L P 6. 33. 81. 365. 630 are different parts of this
manuscript where this word is changed
d. * initium novae sectionis, ubi id per se non intellegitur – demarks the
beginning of a new section when necessary
e. 1175. 1241s. 1739. 1881. 2464 are different parts indicated in this
manuscript with this notation
s
f. – supplementum the supplement of section 630 of this manuscript
g. pm – permulti means there are many instances
6. txt P46 ‫ א‬Β Ψ 104. 323. 2495 pm; Cl
a. ¦ distinguit varias lections ad eundem locum pertinentes, distinguishes
different letters pertinent to that place
b. txt - textus huius editionis vel patris - simply refers to this text
c. P46 Papyrus 46 – which is yet repeated leading us to know that this
papyrus contains this Christological hymn in its entirety from verse
6 – 11
d. ‫ א‬Β Ψ 104. 323. 2495 are different parts indicated in this manuscript
with this notation
e. pm – permulti means there are many instances
f. Cl – Cl(emens Alexandrinus),  a. 215, means that St. Clement of
Alexandria referred to this change.

B. Analysis of Critical Apparatus

We can see that variations in the text are not major nor are they widespread. Only
a few Church Fathers held them and not many manuscripts have these changes.
Therefore, we see that the above text is normative, reliable, and suitable for our
purposes. They only changes are a difference of the singular and plural, but do not alter
the main thrust or meaning of the text significantly.

5
II. LITERARY CRITICISM

A. Words, Phrases, and Images

1. µορφή – (morphe) essential form, substance, or nature. It can be contrasted with

another Greek word, σχήµα, which means outward form or appearance which changes
from time to time. The form in this context is used twice, once in v. 6, in the form of
God (εν µορφή θεο); and once in v. 7 in the form of a slave or servant (µορφήν
δουλου). The form of God could be understood as “the essential transcendent reality of
God,”1 or God’s nature, to which he is equal (ισα θεω). The form of a slave is the
nature of man, his likeness (οµοιώµατι /οµοίωµα). The form of God uses the verb
υπαρχων, which means to be, but more than just being, being from the beginning—
giving emphasis to the divine nature. The form of a slave uses the verb λαβων (to
take). This human form, or nature he was found to be (ευρεθείς) in the appearance, or
outward form (σχήµατι/ σχήµα). The word µορφή used in two totally different
meanings expresses the two natures of Christ referred to throughout the following ages
as the Church tried to understand the mystery of Christ. It expresses
“the Christian faith of the origins, centred on the figure of Jesus, recognized and proclaimed our
brother in humanity but also Lord of the universe. Thus, it is a real confession of Christological
faith that mirrors clearly the thought of St Paul but may also echo the voice of the Judeo-Christian
community before the Apostle's time.”2
Christians for centuries afterward would refer to these verses when striving to articulate
the mystery of Christ.3 How could one person have both the form of God and the form
of a slave at the same time. These verses express one of the deepest mysteries of our
faith.

2. εκένωσεν – (ekenousen) to strip, to empty, to debase (himself). This word is often

refered to in the noun form, κενωσις, which refers to Jesus’ self-emptying. This
canticle is sometimes referred to as the “Kenosis Hymn” by some authors, 4 but this
reflects only one side, or movement, of this canticle, forgetting the other movement of
exaltation. However, because of the double use of the word µορφή described above,
this self-emptying could not be thought of as
“a mere disguise or a change in appearance such as people believed the deities of the Greco-
Roman culture could assume. The form Christ took was divine reality in an authentically human

1 “Canticle in Philippians” 2, General Audience of Pope John Paul II, August 4, 2004
2 Ibid. 1
3Tome of Damasus and the Council of Rome 382, DS 72; Council of Toledo 675, DS 284; Council of
Frankfurt 784, DS 311-313
4 Dennis Bratcher, Christian Resource Institute, http://www.textweek.com/pauline/phil2.htm

6
 experience. God does not appear only as a man, but he makes himself man and truly becomes one
of us.”5
This word refers not an essential emptying of form, but an emptying of the
manifestation of it. The phrase ισα θεω
“does not refer to equality of nature but rather the equality of rights and status. Christ was God
and he could not stop being God; therefore he had a right to be treated as God and to appear in all
his glory. However he did not insist on this dignity of his as if it were a treasure which he
possessed and which was legally his: it was not something which he clung to and boasted about.”6
This κενωσις of Christ in becoming man is the fundamental Christian identity,
necessary and present in the life of each Christian, who desires to make Christ present
in the world. Where there is not κενωσις, there is not Christ, because kenosis is not just
an act as described in the next verse in the humilating death on the Cross, but belongs
to the very core of the incarnation itself. The fact that God united a human nature to
himself is a great κενωσις.

3. ουχ αρπαγµόν ηγήσατο – thought it not rob, to cling, to grasp at. This phrase refers
rightfully refers to the divine privilege, right or claim as a treasure that could be robbed.
In this the Church Fathers have seen a “tacit allusion to Adam who tried to ursurp
equality with God.”7 The English translation robs us of being able to see the full depth
of this humble act of God, that it refers to a reversal of the prideful act of Adam. Some
of the Fathers expression of this is translated “thought it not robbery to be equal with
God.” “A contrast here seems intended here between Jesus and Adam who was made
in the likeness of God (Gen 1:26-27), but tragically succumbed to the temptation to
grasp equality with God.”

4. εταπείνωσεν – to humble, to abase (himself). This word summarizes this verse,

which is another section of the canticle. It is not only that God became man, but he
further humbled himself to appear as the least. This word precedes the word γενόµενος
(from γίνοµαι), used here a second time. It means to be born or to become. The first
instance is when he was born in the likeness of men (εν οµοιώµατι ανθρώπων
γενόµενος) v. 7, and the second is when he became obedient (γενόµενος υπήκοος) v. 8.
It could also be translated that he was born obedient, as if εταπείνωσεν, (humbling

5 “He humbled Himself” 2, General Audience of Pope Benedict XVI, June 1, 2005
6 The Navarre Bible: Captivity Epistles. dir. José María Casciaro. Dublin, Four Courts Press: 1992, pg 126
7 A Grammatical Analysis of the Greek New Testament. prepared by Max Zerwick, SJ and Mary
Grosvenor. Editrice Pontifico Istituto Biblico Roma 1988

Methodius Fragments, Clement of Alexandria in Exhortation to the Heathen, Tertullian On the

Resurrection of the Flesh & Against Praxeas, Hyppolytus Refutation of All Heresies Book X, Fragments of
the Epistle of Phineas to the People of Thmuis, http://www.earlychristianwritings.com/e-catena/
philippians2.html

The Collegeville Biblical Commentary. gen. ed. Robert J. Karris, OFM. Collegeville, Minnesota, The
Litugical Press: 1988, “Philippians.” Ivan Havener, OSB. pg 1164

7
 himself) is the means by which he is born. For one who has cloaked his divine form by
a human one, ones being are no different from ones actions, words, or deeds. In other
words, “the deeds wrought by God in the history of salvation manifest and confirm the
teaching and realities signified by the words, while the words proclaim the deeds and
clarify the mystery contained in them.” 8 The first birth or humiliation, is the
incarnation, the second birth or humiliation, born by an untold agony as a woman who
“cried out in her pangs of birth, in anguish for delivery” (Rv 12:2), was the redemption
at the Cross. This emptying is referred to by many as one of the two movements of this
passage. “The Canticle unfolds in a double vertical trajectory: a first movement is one
of descent followed by ascension.”9

5. µεχρι θανάτου, θανάτου δέ σταυρου – even death, death on a cross. The word
µεχρι means to the point of, referring to the extent which he took the form of a servant,
taking on even the nature of our suffering and death. Also it refers to the point of the
kind of death he chose for himself. The cross was the most debasing, humiliating,
ignoble, infamous death a criminal could die. In the word µεχρι is the implication of
the extent of his humiliation—not only did he become man, not only did he suffer and
die, but it was the worst and most tormentuous death possible. Could it be said that the
redeemer, renouncing the first place of equality with God, took on the last place, the
most humble place of mankind, so that no one could boast of being humiliated to a
greater extent than he, no one could say that he did not suffer as bad as they, or that he
could not understand their sufferings and humiliations?

6. υπερύψωσεν – to raise or exalt to a great height. This word chrystalizes the second
movement of the is hymn: upward, ascending, glory. It thus finishes the cycle of
redemption. It is patterned here an effect of a sine qua non cause. The exaltation
happens because of a previous humiliation.

7. το υπερ παν όνοµα – his own name. The name of God is εχαρίσατο (bestowed) on
Christ by his Father. The name of God in the understanding of the old covenant is
YHWH, whom the Israelites called Lord or Adonai because the name YHWH was too
holy to be spoken by human lips. In the LXX, Adonai is translated as Κυριος. Here we
see the early Christians favorite title for Jesus, and St. Paul’s most commonly used
word to refer to Jesus. “God now ‘exalts’ his Son, conferring upon him a glorious
‘name’ which, in Biblical language, indicates the person himself and his dignity. Now
this ‘name’ Kyrios or ‘Lord’, the sacred name of the Biblical God, is given to the Risen

8 Dei Verbum 2
9 “Canticle of the first Sunday of Vespers,” Philippians 2: 6-11"Christ, servant of God." General Audience
of Pope John Paul II. November 19, 2003

8
 Christ.”10 This understanding of a “NAME” unfolds the first Christ creed in its amazing
simplicity: “Κυριος Ιησους Χριστος” (Jesus Christ is LORD). It is a distillation of the
entire Christian faith in three words.11 This is why many say of this little canticle that
is “short but laden with meaning”12

8. γόνυ κάµψη and γλωσσα εξοµολογήσηται – bend the knee and tongue confess.
These are the visible actions which express and invisible reality. To bend the knee is to
humble oneself before. In the Roman world where this hymn was sung, a person
would flectus their genu, or genuflect before a ruler, showing him to be superior to
oneself. Also as part of that act, a person had to make a public confession of their
allegiance to that person, such as, “Hail Ceasar!” or “Jesus Christ is Lord!” Unlike
pagan rulers, the authority of Jesus is not something he claimed for himself or even
sought. It was exactly the opposite: by emptying himself of this authority or divine
right to rule and being humiliated that he earned the right to have others recognize him.

9. επουρανίων και επιγείων και καταχθονίων – heavenly, and on earth, and under the
earth. These three places are the three recognized by early Christians as the dwellings
of all creation: heaven, earth, and hell. The twofold profession of the authority of this
leader discussed above as consisting of bending of the knee and confessing with the
tongue is given by all. “A powerful profession of faith is raised not only from within
the whole horizon of human history, but also from heaven and from hell.”13 This shows
that the first Christians saw Christ’s Lordship over all history and all creation, and that
all would one day worship him either willingly, or unwillingly—to their eternal glory
or shame.

B. Mood of the Text

The mood of the text that of a liturgical hymn or canticle. For Christians, hymns
are not just to make us feel good but for εις δοξαν θεου Πατρις. They therefore also have
a doctrinal purpose, like a confession of faith or a short catechesis of the truth of Christ.
This hymn is highly doctrinal and expresses the very core of the Christian faith, the
paschal mystery, the downward κενωσις of Christ in becoming man in crucifixion, and
the upward πληροµα of the Father, filling the Son with the Father’s glory in resurrection.
The mood therefore begins with the dark reality of suffering, but lifts us up into the
luminous victory of glory.

10 Ibid. 3
11Principles of Catholic Theology: Building Stones for a Fundamental Theology. Joseph Cardinal
Ratzinger. San Fransisco, 1987, throughout chapter 1 on the necessity of the symbol of faith
12 “He humbled Himself” 2, General Audience of Pope Benedict XVI, June 1, 2005
13 “Canticle in Philippians” 2, General Audience of Pope John Paul II, August 4, 2004

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III. FORM CRITICISM

A.Literary Genre
Undoubtedly the genre of this text is a liturgical hymn, used in early Christian
worship. It has therefore the character of proclamation and praise, of instruction and
admonition, of a summons to imitate Christ in his humility and therefore glorify God. In
the manuscripts it is found in the same style of writing as those of prophecy or of a
canticle, with strophes and deliberate structuring of the form of the words.

“The hymn can be divided into three parts. The first (vv. 6 and beginning of 7) refers to Christ’s
humbling himself by becoming man. The second (the end of v. 7 and v. 8) is the centre of the
whole passage and proclaims the extreme to which his humility brought him: as man he obediently
accepted death on the cross. The third part (v. 9-11) describes his exaltation in glory.”14

The first two parts compose the downward ordo descens of Christ becoming man
and the third part consists of the upward ordo ascens of Christ being glorified by his
Father.

B. Sitz im Leben

The audience of Paul were his beloved friends, perhaps his most favorite church
whom he “holds in his heart” (Ph 1:3). “There had grown up between Paul and the
Philippian Church a bond of friendship closer than that which existed between him and
any other Church.”15 They were for Paul, “my brethren whom I love and long for” whom
he calls, “my joy and crown in the Lord” (2 Cor 4:1). They had helped him financially
three separate times (Ph 4:16; 2 Cor 11:9), when he prided himself as someone who never
asked for help from anyone, working with his hands to provide for his own needs. Their
situation in the life of Paul was one of intimate friends. They were also a very strategic
place. It was built on the ancient site of gold and silver mines, which were by then
exhausted, but it remained a key commercial center of the ancient world. Most of the
people who lived there were wealthy retired Roman soldiers and their families. They
were therefore probably still speaking Latin and had stuck to their customs and ways of
Rome, which was common to any Roman colony. It was the tradition of Rome to fill a
city on the boarder with veteran soldiers. Paul appeals to their identity as colonial people
when he says “you are a colony of heaven” (3:20). The Christians there had been
experiencing somewhat of a persecution, which Paul had experienced himself while
staying there, “you are all partakers with me of grace, both in my imprisonment and in
defense and confirmation of the gospel” (1:7) and he tells them to be “not frightened in
anything by your opponents…for it has been granted to you that for the sake of Christ

14 The Navarre Bible: Captivity Epistles. dir. José María Casciaro. Dublin, Four Courts Press: 1992, pg 125
15
The Letters to the Philippians, Colossians and Thessalonians, Revised Ed. William Barclay. Philadelphia,
Westminster Press:1975 pg 5-6

10
 you should not only believe in him but also suffer for his sake, engaged in the same
conflict which you saw and now hear to be mine” (1:28-30). There is something very
moving here about Paul writing his dear friends while in chains himself, that he is
appealing to them to be strong not as someone who has not suffered or does not know
what it is like to suffer. Planted in the midst of this appeal is our short but full text of
Jesus identification with us who suffer yet endures to the end and is filled with glory.
Our Christological hymn could be said to be the center and key to this letter and to Paul’s
purpose in writing the letter according to the real life situation of his friends.

IV. HISTORICAL CRITICISM

Philippi was established by Augustus in 42BC as “Colonia Iulia Augusta Philippensium

and endowed it with the ius italicum, which meant that its inhabitants enjoyed the same rights
and privileges as those of an Italian city.16 Paul was no dummy, a true strategist, and in his usual
line of thinking, he had established a young church here for the same reason that Romans made it
an Italian colony: it was a great crossroads of Europe and Asia. Although it was in Macedonia, it
was overrun with Romans in 169BC and over half of the people who lived there spoke Latin and
followed Roman customs. Romans were not interested the least in adapting the local language
and customs which they pompously thought were inferior to that of Rome. They prided
themselves on retaining their identity as colonial citizens. We can see how Paul appeals to their
customs in our canticle. He refers to the humiliation of the cross, something with which they
were not unfamiliar. He speaks of the practice of genuflection before a Lord and confessing their
authority publicly. He also refers to the universal acceptance of this, which Romans could
understand, having a cosmopolitan or cosmic world view, living in a Roman empire that for
them, embraced most of the known world. The three major characters, which Paul encountered
there as recorded in Acts 16, Lydia the seller of fine purple, the jailer – a roman citizen, and the
slave girl, represent the three levels of roman society: upper, middle, and lower class. All kinds
of people were found in this city.

In the early Church, the liturgy was something still in flux and still being formed.
Although keeping the essential elements of the form, the priest would compose the Eucharistic
prayer from his heart. The hymns, spiritual songs, and canticles were composed and
disseminated across the empire quickly, along with the exchanging of letters, a common practice
for the early Church. Our canticle was one of these liturgical hymns, of which the letters of Paul
bear witness to a number (Eph 1:3-10; Col 1:15-20; Ph 2:6-11). They were like the earliest
popular belief knowing these short liturgical hymns and inspired songs as the first catechisms
and creeds.

16 The Navarre Bible: Captivity Epistles. dir. José María Casciaro. Dublin, Four Courts Press: 1992, pg 101

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V. REDACTION CRITICISM

“No reputable New Testament critic has ever doubted its genuineness. We can accept
Philippians as undoubtedly an authentic letter of Paul.”17 There is plenty of evidence from the
first Christians of its authenticity. St. Polycarp in his letter to the Philippians wrote, “Paul…
when living among you clearly and steadfastly taught the word of truth to his contemporaries.
And when he was absent, he wrote to you in letters: by reading these attentively you will be able
to strengthen yourselves in the faith that has been given to you.”18 It was not until the 19th
century that some German protestant exegetes questioned the authorship of this letter, because of
its decidedly different tone. Interesting to note that they questioned the other two letters which
are said to be written during his Roman captivity in 62-63AD, but this cannot stand because of the
familiarity and interconnectedness of these letters with the life of Paul and the lives of the
recipients. It is only natural that spending time confined to one place, that he who was
previously always on the move, would have a calmer, more contemplative, more lofty tone to his
letters. For the same reason that these scholars say that it is not Paul is the reason why Paul
cannot but be the real author. There is no real reason to doubt otherwise. “The authenticity of
Philippians is not in question; the internal evidence is so clear as to put the matter beyond
doubt.”19

“The Canticle is thought to be an expression of the original Christian Liturgy and it is a

joy for our generation, after two millennia, to join in the prayer of the Apostolic Church.”20 The
Christian community composed many liturgical hymns, little catechetical epithets, and credal
canticles. There is evidence that Paul modified it a bit, especially in v. 5 where he provides the
introduction, “have this mind which was also in Christ Jesus.” Perhaps he also added θανάτου δέ
σταυρου (v. 8) “since the earliest creedal formulas and hymns, otherwise, generally avoid
mention of the cross. For Paul, however, the cross is not a symbol of shame but of glory (1 Cor
1:18).”21

17
The Letters to the Philippians, Colossians and Thessalonians, Revised Ed. William Barclay. Philadelphia,
Westminster Press:1975, pg 3
18 Chapter 3
19Key to the Bible: Vol3 the New Testament. Wilfred J. Harrington, OP. Makati, Society of St. Paul: 1952
pg 100
20 “He humbled Himself” 2, General Audience of Pope Benedict XVI, June 1, 2005
21The Collegeville Biblical Commentary. gen. ed. Robert J. Karris, OFM. Collegeville, Minnesota, The
Litugical Press: 1988, “Philippians.” Ivan Havener, OSB. pg 1165

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VI. THEOLOGICAL AND PASTORAL SYNTHESIS

St. Paul never did anything for speculative or purely intellectual purposes. His work was
aimed at moving his audience right into Christ, into a closer personal communion with him.
Although he may be lofty and even difficult to understand, it simultaneously meant to be the
same way a practical means for communion with Christ. Christian maturity is to realize the
double vertical movement of this canticle at the same time. To see in Christ our profound dignity
and abasement. Many because they do not realize the sublimity and glorious heights of our
dignity as Christians, members of Christ and of the household of God, are afraid of the extent of
the need of our abasement and humility. Redemption does not happen without humiliation and
crucifixion, in Christ and in his members, the Church. St. Paul in proclaiming this hymn in the
middle of his letter is exhorting the Philippians to realize that their dignity is ordered towards the
salvation of all and the only way we can help our brothers and sisters to be saved is by our
humiliation and death, in Christ. If we do not radically identify ourselves with Jesus, we will not
realize this. We may be humble, but never reach the awesome depths of humiliation to which we
are called. Our glory in heaven will be so much the less. Do you place yourself beneath each
person? Christ, even now, desires to humble himself beneath each person in the ministry of his
Body the Church. In your union with Jesus, do you say to yourself in encountering each person
every day throughout the entire day, “I am beneath them and I am their servant, even their
slave”? Is this thought to much for you, then perhaps you need to identify yourself more
radically with Christ in his humiliation and glorification. Anything less is simply not Christ.

The Church uses this passage to reveal it as the fundamental Christian posture in the life
and mission of the Church and of each Christian. The Second Vatican Council used it this way.22
The Holy Father, Pope John Paul II used this passage in almost every encyclical to emphasize
that kenosis is part of all the dimensions of Christian life.23 If there is no kenosis, it cannot be
authentically Christian. Let us make this passage fruitful in our own lives, by empyting
ourselves of our so-called rights, prerogatives, and privileges, esteeming ourselves as nothing so
as to make room for the esteem and love of God and all his children. For we truly are the last,
the lowest, and the least in as much as we are in Christ who made himself poor that we might
become rich.

22 Ad Gentes 24, Perfecte Caritatis 1, Presbyterorum Ordinis 15

23CCC 201, 623, 1224, 1850, 2641, 2812; Gratissimam Sane 2; Pasores Dabo Vobis 21; Redemptoris
Missio 88; Directory for the Formation of Permanent Deacons 8; Dies Dominini 21, 43; Redemptoris
Mater 18, 41; Veritatis Splendor 21, 33, 67; Redemptoris Custos 10; Novo Millennio Ineunte 22; Vita
Consecrata 9, 22, 79; Ecclesia in Africa 61; was always mentioned in his homily on Palm Sunday as it is
the reading for that feast.

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BIBLIOGRAPHY

Novum Testamentum Graece. ed. Nestle-Aland. Deutsche Bibelgesellschaft Stuttgart: 1979

Nova Vulgata Biblorum Sacrorum Editio. Roma, Editrice Pontificio Istituto Biblico: 1979
http://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata_index_
lt.html
Revised Standard Version of the Holy Bible. Prepared by the Catholic Biblical Association of
Great Britain. San Francisco, Ignatius Press: 1957.
The Liturgy of the Hours. Vol. IV. Prepared by ICEL. New York, Catholic Book Publishing Co.:
1975
Leccionario na Bikol. Prepared by Comision nin Doctrina Archidiocesis nin Caceres. Makati
City, St. Paul’s Press:1997
Leksionario na Filipino. Prepared by Mons. Jose Abriol. Manila, 1981
The Collegeville Bible Commentary. gen. ed. Robert J. Karris, OFM. Collegeville, MN,
Litugical Press: 1992
A Grammatical Analysis of the Greek New Testament. Unabridged 3rd Revised Ed. ed. Max
Zerwick, S.J. and Mary Grosvenor. Roma, Editrice Pontificio Istituto Biblico: 1988
A Key to the Bible vol. 3: New Testament. Wilftred J. Harrington, OP. Makati, St. Paul’s
Society: 1952

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