Philippians

Philippians , letter of the New Testament, written by St. Paul from captivity probably in Rome (c.AD 60) to the Christians of Philippi (in Macedonia), the first European city that he evangelized. The letter thanks them for gifts they had sent him, informs them of his own situation, and gives advice and encouragement. The centerpiece of the letter is the quotation of an early Christian hymn, the purpose of which is to exhort the Philippians to live a life of humilty and service as exemplified by Jesus. The abrupt transitions in the letter suggest to some scholars that Philippians is a composite of several Pauline letters.

Bibliography: See R. P. Martin, Philippians (1987); P. T. O'Brien, Philippians (1991).

Philippians, Epistle to the. This NT letter is addressed by St Paul to the Christian community at Philippi in Greece, the first Church which he had founded in Europe. Its authenticity is solidly attested in antiquity and almost unanimously accepted by modern scholars. It was probably written in the later part of Paul's captivity in Rome, though both its place of origin and date have been subject to discussion.

After thanking the Philippians for their partnership, Paul tells them of the success of his preaching in captivity and exhorts them to charity, self-discipline, and humility. After warnings and more exhortations, he ends with a doxology and salutations. The Epistle contains a Christological passage (2: 5–11) of great importance (see KENOTIC THEORIES). It is commonly held that these verses originally existed as a hymn.

Philippians, Letter to the. An epistle of Paul and book of the New Testament. The addressees are Paul's first congregation in Europe, at Philippi in Macedonia. It was written from prison, either in Rome c.60–2, Caesarea c.56–8, or Ephesus c.53–5. Paul sees himself balanced between life and death (1. 19–26). Among the ringing exhortations in ch. 2 is the important passage verses 5–11, a hymn which speaks of Christ's ‘self-emptying’ (kenōsis). This has traditionally been taken as a basic statement of incarnational christology, though some argue that it refers to Jesus' willingness to accept a shameful death.