Confessing Christ to the Glory of God the FatherA 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 because it is closest to the original text, and is therefore first. This 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 NAB or others in that reguard and therefore much more useful in scholarly studies.

the six, is the text

the

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-AlandDeutsche Biblelgesellschaft Stuttgart

Nova Vulgata Biblorum Sacrorum Editio

Revised Standard Version6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on the cross. 9 Therefore God has highly exalted him and bestowed on him the name which is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

6 6 qui cum in forma Dei esset, non rapinam arbitratus est esse se , aequalem Deo, 7 7 sed semetipsum exinanivit formam , servi accipiens, in similitudinem hominum factus; et habitu inventus ut homo, 8 humiliavit semetipsum factus 8 oboediens usque ad mortem, , mortem autem crucis. . 9 Propter quod et Deus illum 9 exaltavit et donavit illi nomen, , quod est super omne nomen, 10 10 ut in nomine Iesu omne genu flectatur caelestium et terrestrium et infernorum, 11 11 et omnis lingua confiteatur Dominus Iesus Christus! , in gloriam Dei Patris. . 6sC F C B9 C F K13 4sc9 D G Mx C m 6A 3 4 7 s* i;o 6 [ R Pip ]ce - gy h a n j7 c M v n tl11 P .;6 O 5 r t E 1 .s 9 2 c p u 3 A DG .1.6 9P 30 73 L5 41 28 ..6 5 7 1 18 8 1. 2464 pm txt P46 104. 323. 2495 pm; Cl

Divine Office ICEL6 Though he was in the form of God, Jesus did not deem equality with God something to be grasped at. 7 Rather, he emptied himself and took the form of a slave, being born in the likeness of men. 8 he was known to be of human estate, and it was thus that he humbled himself, obediently accepting death, death on a cross! 9 Because of this, God highly exalted him and bestowed on him the name above every other name, 10 So that at Jesus name every knee must bend in the heavens, on the earth, and under the earth, 11 and every tongue proclaim to the glory of God the Father: Jesus CHRIST IS LORD!

Leccionario na Bikol6 Diosnon an Kamugtakan ni Cristo, alagad dai niya ipinagpadayaw an saiyang pagkapantay sa Dios; 7 kundi nagpakumbaba, nagin siring sa oripon, nagin sa tawo; 8 asin huli ta siya arog kan gabos na tawo, orog siyang nagpakumbaba: inako niya an kagadanan, kagadanan duman sa cruz. 9 Kaya initaas siya nin Dios asin tinawan nin ngaran na orog sa gabos na ngaran; 10 kaya an gabos sa langit, sa daga asin sa gabos sa irarom nin daga maghulod sa ngaran ni Jesus, 11 asin an gabos na dila magrokyaw na si Jesucrito Kagurangnan, para sa kamurawayan nin Dios Ama.

Leksionario na Filipino6 Na bagaman nasa anyong Dios ay hind niya inangkin ang matulad sa Dios; 7 Sa halip ay pinawi niya ang sarili, nag-anyong alipin at tumulad sa mga tao. 8 Sa anyong tao ay nagpakababa siya at sumunod hanggan kamatayan, sa kamatayan man sa krus. 9 Dahil ditto ay itinampok siya ng Dios at binigyan ng pangalan ng higit sa alin mang pangalan, 10 na anopat sa pangalan ni Jesus ay maninikluhod ang lahat ng nasa langit, sa lupa at sa ilalim ng lupa, 11 at ipahahayag ng lahat ng dila na si Jesucristo ang Panginoon sa ikaluluwalhati ng Dios Ama.

3

A. Interpretation of the Critical Apparatus 6 [ Reinach cj] 7 - P46 vgmss; Mcion Cyp 9 D F G M Cl Or txt P46 AB C 33. 629. 1 1739 pc; Eus 1 -AC D F 175. 1 G K L P 6. 33. 81. 365. 630*. 1175. 1241s. 1739. 1881. 2464 pm txt P46 104. 323. 2495 pm; Cl

1. [ 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. is what another extant text reads. d. Reinach the manuscript of Reinach reads instead of . e. cj (conjecit) means this is conjectured but not certain. 2. - P46 vgmss; Mcion Cyp a. pro sequenti verbo this demarks the following word. b. is another extant ending besides the given . 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 M Cl Or a. verbum sequens omittitur the following word is omitted. is omitted. b. D F G These letters indicate the parts of this manuscript, in which the word is omitted. Each letter stands for a part of the manusctipt: D (06), F (010), G (012), (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 A 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. A B C 33. 629. 1175. 1739 - Each letter and number stands for a part of the manusctipt: 01( ,)A (02), B (03), C (04) e. pc pauci only a few instances f. Eus(ebius Caesariensis) 339 St. Eusebius reffered to this 5. - 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. in other versions is different from the given 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 supplementum the supplement of section 630 of this manuscript f. g. pm permulti means there are many instances 6. txt P46 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. 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. (morphe) essential form, substance, or nature. It can be contrasted with another Greek word, , 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 ( ); and once in v. 7 in the form of a slave or servant ( ). The form of God could be understood as the essential transcendent reality of God,1 or Gods nature, to which he is equal ( ). The form of a slave is the nature of man, his likeness ( /). The form of God uses the verb , 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 (to take). This human form, or nature he was found to be () in the appearance, or outward form (/ ). The word 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 expressesthe 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. (ekenousen) to strip, to empty, to debase (himself). This word is often refered to in the noun form, , 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 described above, this self-emptying could not be thought of asa mere disguise or a change in appearance such as people believed the deities of the GrecoRoman culture could assume. The form Christ took was divine reality in an authentically human

1 2 3

Canticle in Philippians 2, General Audience of Pope John Paul II, August 4, 2004 Ibid. 1

Tome of Damasus and the Council of Rome 382, DS 72; Council of Toledo 675, DS 284; Council of Frankfurt 784, DS 311-3134

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 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 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 , 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 . 3. 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. 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 (from ), 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 ( ) v. 7, and the second is when he became obedient ( ) v. 8. It could also be translated that he was born obedient, as if , (humbling5 6

He humbled Himself 2, General Audience of Pope Benedict XVI, June 1, 2005 The Navarre Bible: Captivity Epistles. dir. Jos Mara 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 conrm the teaching and realities signied by the words, while the words proclaim the deeds and clarify the mystery contained in them. 8 The rst 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. , even death, death on a cross. The word 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 is the implication of the extent of his humiliationnot 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. 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. his own name. The name of God is (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 . Here we see the early Christians favorite title for Jesus, and St. Pauls 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 9

Dei Verbum 2

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: (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 meaning12 8. and 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. 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 Christs Lordship over all history and all creation, and that all would one day worship him either willingly, or unwillinglyto 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 . 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 of Christ in becoming man in crucifixion, and the upward of the Father, filling the Son with the Fathers glory in resurrection. The mood therefore begins with the dark reality of suffering, but lifts us up into the luminous victory of glory.

10 11

Ibid. 3

Principles 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 faith12 13

He humbled Himself 2, General Audience of Pope Benedict XVI, June 1, 2005 Canticle in Philippians 2, General Audience of Pope John Paul II, August 4, 2004

9

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 Christs 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 opponentsfor it has been granted to you that for the sake of Christ14 15

The Navarre Bible: Captivity Epistles. dir. Jos Mara Casciaro. Dublin, Four Courts Press: 1992, pg 125

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 Pauls 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. Jos Mara Casciaro. Dublin, Four Courts Press: 1992, pg 101

11

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 (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 318 19

Chapter 3

Key to the Bible: Vol3 the New Testament. Wilfred J. Harrington, OP. Makati, Society of St. Paul: 1952 pg 10020 21

He humbled Himself 2, General Audience of Pope Benedict XVI, June 1, 2005

The Collegeville Biblical Commentary. gen. ed. Robert J. Karris, OFM. Collegeville, Minnesota, The Litugical Press: 1988, Philippians. Ivan Havener, OSB. pg 1165

12

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 23

Gentes 24, Perfecte Caritatis 1, Presbyterorum Ordinis 15

CCC 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.

13

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. Pauls 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. Pauls Society: 1952

14