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— Philippians 2:5–11, translated by Bart D. Ehrman [42] Due to its unique poetic style, Bart D. Ehrman suggests that this passage constitutes an early Christian poem that was composed by someone else prior to Paul's writings, as early as the mid-late 30s AD and was later used by Paul in his epistle.
The New Testament does not use the noun form kénōsis, but the verb form kenóō occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form kenōsei once. [a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:
The received "well-defined exercise of authority" is the climactic vindication of Jesus' humiliation (cf. Philippians 2:5–11) and marks a turning point in the redemptive history that the "Messiah's Kingdom" or Jesus' "king-dominion" has risen up in new power: the exercise of Jesus' "divine and saving authority". [2]
Epaphroditus (Greek: Ἐπαφρόδιτος) is a New Testament figure appearing as an envoy of the Philippian church to assist the Apostle Paul (Philippians 2:25-30).He is regarded as a saint of the Eastern Orthodox Church and the Roman Catholic Church, first Bishop of Philippi, and of Andriaca (there are at least two ancient towns called Andriaca, one in Thrace and one in Asia Minor), and ...
Philippians 2: 5–11 contains the Christ hymn, which portrays Jesus as an incarnated and subsequently exalted heavenly being: [70] 5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,
Christus factus est ("Christ became obedient") is taken from Saint Paul's Epistle to the Philippians.It is a gradual in the Catholic liturgy of the Mass.In pre-Vatican II Roman Rite practice, it was sung as the gradual at Mass on Maundy Thursday, however since the promulgation of the post-Vatican II Mass by Pope Paul VI in 1969 it has been employed instead as the gradual on Palm Sunday.
It is the very same spirit of communion that he describes in his letter to Philippians which drives Paul to view the corporal Christian church as superseding the faith of the individual person. [11] It is this philosophical starting point that guides Paul's emphasis on “citizenship of Heaven” that he alludes to in Philippians 3:15-20, which ...
The Epistle of Polycarp to the Philippians (commonly abbreviated Pol. Phil.) [1] is an epistle attributed to Polycarp, an early bishop of Smyrna, and addressed to the early Christian church in Philippi. [2] It is widely believed to be a composite of material written at two different times (see § Unity), in the first half of the second century.