Template:IntroPhilippians

The Epistle

The Epistle of Paul and Timothy to the Philippians is often referred to as simply Philippians. It is a letter written concerning the people gathering in the way of Christ in Philippi, and it may be counted as the eleventh book in the New Testament. Paul and Timothy first visited Philippi, in Greece, during Paul's second missionary journey, which is believed to have occurred approximately between 49 and 51 AD but the estimated date of the letter is 62 AD.

Philippi a city

Philippi was a city in eastern Macedonia, established by Philip II of Macedon in 356 BC. It was important because of the discovery of gold mines near the city which brought it prosperity and value.

Mark Antony and Octavian defeated Marcus Junius Brutus and Gaius Cassius Longinus, at the Battle of Philippi on the plain to the west of the Philippi during October in 42 BC delivering a death blow to the partisans of the Republic.

Veteran soldiers from Legion XXVIII colonized the city. In 27 BC after Octavian became Roman emperor and received the title Augustus from the Roman Senate he settled more Italians and veterans including some from the Praetorian Guard. The city was renamed several times Colonia Victrix Philippensium, Colonia Iulia Philippensis, and then Colonia Augusta Iulia Philippensis.

There was no real Church buildings until after Constantine's influence began to grow a new form of Christianity. The Basilica of Paul, identified by a mosaic inscription on the pavement, is dated around 343.

Authorship

Biblical scholars generally agree that Philippians was written by Paul the Apostle.

The Philippians and Colossian church had sent an envoy or messenger by the name of Epaphroditus. He therefore was called an apostle but also was said to minister to the wants of Paul during his first imprisonment at Rome. The term for minister was leitourgos Which was normally a term used to describe "a public minister, a servant of the state".

Epaphroditus was a Bishop of Philippi. In Hippolytus' list of the Seventy Disciples mentioned in the Gospel of Luke 10:1–24 includes "Epaphroditus, bishop of Andriace."

Paul did not have personal want while he was under house arrest in Rome. He stayed with his in-laws Gladys, daughter of Caradoc, King in Britain who was also under house arrest at Plautium Britannicum. His daughter was renamed Claudia by Emperor Claudius who adopted her and spared her fathers life. Her husband, Rufus, had met and married this British Princess, Gladys.

Paul makes mention of his half brother in Romans 16:13 “Salute Rufus chosen in the Lord, and his mother and mine.” who was Prassedewhose husband died and She remarried Pudentinus. Together their son Rufus was Paul's half brother.

So if Paul did not need personal support what was the money for?

Ecclesiology

Some say this Epistle has a highly developed Ecclesiology.

In its theological sense ecclesiology deals with the origins of Christianity and its relationship to Jesus but also its polity, its discipline and its leadership. The words origin is the Greek word meaning called out. But in the mid 1800 the word was defined as the science of the building and decoration of church buildings.

There is only one true denomination of Christ and that is found in the common denominator of Christ and His doctrines. Jesus called out the Ekklesia or Church and appointed it whatever limited authority it has to serve on His behalf.

Ecclesiology presents at least two questions:

Is the church a visible or earthly corporation, or an unified and visible society or institution appointed by Christ himself.

Or is it the body of all 'believing Christians' where ever they may be. the invisible church?

The answer may be true for both because the term has a specific and general use. It is clear that Jesus called out and appointed the Little Flock to be His Church and granted it authority to be the Benefactors of the people in love but not to rule one over the other.

While it is clear Christ appointed an authority to His Apostles and they passed that down to the next generation of ministers it is also clear, because the people who congregate with this appointed "Body of Christ", the Church, freely assemble under no exercising authority.

Those Free Assemblies are not legally a part of that corporate body by Christ because there is no top down authority and what they may contribute is freely and entirely given. This gives the Church a unique legal existence as long as it remains in the world but not a part of it.

If the appointed or ordained ministers of a church become a part of the world they have departed from the Doctrines of Jesus and should not be considered a part of that Holy and separate Body appointed by Him.

Ecclesiology may include other questions that help define the Church:

What does the Church do?

How should the Church be governed?

What are the roles of 'spiritual gifts' in the life of the church?

What is the authority of the Church?

How does the New Covenant Church relate relate to the chosen people?

Remember all Christians no longer look to the men who called themselves Benefactors but exercised authority one over the other. They did not apply or pray to the Public religion of the Temples of the Roman government for their welfare. They practiced Pure Religion ministered by the Church. No more asking Rome for their free Bread and circuses. Christians depended upon charity and freewill offerings of each other in the Communion of Christ.

They instead attended to the Weightier matters through a Daily ministration of charity and faith. This was what produced the Christian conflict with Rome.

In most churches today you will see five factors: prayer, music, oration (sermon), collection, and benediction.

In about AD 150, Justin Martyr wrote the Emperor Antoninus Pius in defense of the Christian faith and allegiance to Christ:

“And the wealthy among us help the needy... they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” (Ch. 65-67)

The Church had a job and a purpose. It was not merely speakers of the word, but doers. The Eucharist was sacks of grain and loaves of bread daily freely given to sustain the needy out of love.

We also see the Didache stating: (The Didache mentioned by Eusebius, c.324, Teachings of the Apostles following the books recognized as canonical (Historia Ecclesiastica III, 25).)

“Therefore, elect for yourselves bishops and deacons worthy of the Lord, men who are meek and not lovers of money, true and approved, for they also perform for you the ministry of the prophets and teachers.” Didache 15:1

These ministers were not like the ones we see today. They taught us the message of Christ with real service and loaves of bread like Christ and Moses did in the wilderness. The early Church, even after the divergence of Constantine, still took care of the people through intimate congregations who came together in the thanksgiving, which was called the Eucharist of Christ.

They supported one another through faith, hope, and charity. They would not eat of the civic altars of false benefactors. They stood fast in the liberty wherewith Christ hath made them free. The true Church remained a “pure religion” unspotted by that world.

“Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.” 1 Corinthians 10:21

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