SECCION QUINTA DE LA DIPUTACIÓN PERMANENTE

Purpose: At the end of this session, we want leaders to realize that God calls them to a citizenship in the Kingdom that trumps all other allegiances. This type of leader seeks to put God first in all things.

How would you summarize the Gospel of Christ?

Participants should touch on aspects of incarnation, death, burial, resurrection; salvation from sins; becoming more like God; hope for the future; etc.

The Greek word for “gospel” (euangelion) literally means “good news.” How is the gospel of Christ good news for you and for the world?

This should touch on salvation from sins and becoming more like Christ in our lives.

In the curriculum, the participants are writing out the text of Philippians 1:27. Follow up with this statement:

In Philippians 1:27, Paul writes this admonition to the Christians in Philippi: “Whatever

happens, conduct yourselves in a manner worthy of the gospel of Christ…”

New Testament scholar James Thompson believes that Philippians 1:27 is Paul’s

propositio, or main thesis, of his argument. How might this function as the main thesis

for the book of Philippians? For Thompson, our understanding of the entire letter

revolves around our comprehension of Paul’s message in this short verse.

1. How can one live a life “worthy of the Gospel?” What does that look like in someone’s life?

2. Why would this be an integral part of the Christian lifestyle? Read Philippians 1:27-30.

3. What does Paul say in these verses?

4. Do you think that v. 28-30 are an explanation of “conduct worthy of the gospel”? Why or why not?

Paul is trying to illustrate for the Philippians what the Gospel lifestyle would look like generally, while also sparking their imagination for how it might play out in their own lives, ministries, and relationships.

One of the most intriguing things about this text is a question of translation. Translating from one language to another is always difficult, because languages do not correspond directly with a word in one language directly equating with one word in another.

Translators and scholars have struggled to put Paul’s main thought into English in such a way that it makes sense for modern ears. Some approximate Paul’s meaning, giving the gist of his argument. Others translate the text as closely as possible while also knowing that this will cause some readers to not completely understand the implications of Paul’s message.

Here are some of the ways that this verse is translated in various Bibles and commentaries: (Have them write down words or phrases that stand out to them.)

- “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ…” (NIV)

- “Only let your manner of life be worthy of the gospel of Christ…” (ESV) - “Above all, you must live as citizens of heaven, conducting yourselves in a

manner worthy of the gospel of Christ…” (NLT)

- “Now, the most important thing is this: as citizens of heaven live in a manner that is worthy of the gospel of Christ…” (O’Brien)6

What do they notice about all of these different translations? They all say very different things.

Why do you think the translations are so different from one another?

The word that becomes difficult is the Greek word πολιτεύεσθε (politeusthe), a word that is associated with the rights and privileges of “citizenship.”

How does the word “citizenship” change or nuance the meaning of Paul’s text here?

I want you to think about your “citizenship” for a moment. What country are you a citizen of? ________________________.

- What does it mean to you to be a citizen of your home country?

- Think of a time in your own life in which your citizenship was important to you (i.e., while traveling abroad, serving in the military, feeling patriotic, etc.) What was the situation? How did it make you feel?

- What are the _______________________ of our citizenship? (The blank should

be left blank; the phrases are supplied by the chart below)

Rights and Privileges? Responsibilities and Duties?

Liabilities?

From the Facilitator: Roman Citizenship and Philippi7

Philippi had been granted status as a ius Italicum, where Roman laws and customs ruled and citizens of the city were granted Roman citizenship as well. This status was granted because of two battles fought under Augustus that took place in the area. After those battles, Augustus allowed veteran legionnaires to take land and settle in the area of Philippi. He also granted Roman citizenship to the inhabitants of the area, and the area was reorganized as a miniature Rome, controlled by Roman law, and governed by two

duumvri, military officers placed in charge of the city.

Those in Philippi prided themselves on their Roman citizenship, but not everyone was made a citizen when Philippi was granted this status. Only those who were veterans of

7. Much of this information is derived from a seminal work by Joseph Hellerman, Reconstructing

Honor in Roman Philippi: Carmen Christi as Cursus Pudorum (Cambridge, UK: Cambridge University Press,

the military, as well as those in positions of civic power or those who had aided Augustus in his battles, were granted citizenship. The original inhabitants were forced to give up their land and property to make way for veterans, thus flooding the city with urban poor. Thus, those who had citizenship also had wealth, power, influence, and prestige. Those who were not citizens did not the ability to influence society nor change their status. There was an incredible separation between these classes of people. From funerary inscriptions in the city, scholar Joseph Hellerman has determined that the distinction between citizens and non-citizens was important and sharp in Philippian society. Honor was the key virtue in the city of Philippi, with the pursuit of glory, honor, and prestige as one of the most important facets of Roman culture. Because Philippi was reestablished as a Roman colony and was based upon Roman social customs, it would have a similar mindset in regards to honor and glory. The Roman world was a two class society made up of wealthy, landed elites that controlled the government and resources, and everybody else (non-elites, freedmen, and slaves).8 Hellerman demonstrates through archaeological discoveries that “elite males in Roman society engaged in a relentless quest for the acquisition of personal and familial honor.”9

The Philippian elite, like everyone in the Roman Empire, competed in the cursus

honorum, the “Honors Race,” a progression of governmental positions through which one

progressed by good works, monetary donations, public works projects, patronage, and sponsorship of games. These positions were also limited in the number who could hold and office for a given time and the length that a person could occupy that position. Leadership was solely based on perception, with those perceived as having the greatest honor and status being promoted to higher levels of leadership and power.10

This quest for honor was not just reserved for the highest strata of society but was also the social game in which the lower classes, freedmen, and even slaves, competed.11 Among the non-elite in Philippian society social position was achieved particularly through donations to voluntary associations and religious cults. Honor was a “public commodity” that was based on one’s perception towards others in society, and all aspects of life were directed towards the gaining and keeping of honor. Thus, the city was a collection of public projects, sponsored monuments, and philanthropic works dedicated towards the retention of prestige.

8. Hellerman, 6. Hellerman states that the elite made up approximately two percent of the population, while the rest came from the other social strata.

9. Ibid., 111. Hellerman demonstrates through inscriptions, dedications, and tombstones discovered throughout the site of Philippi that individuals lauded their achievements and donations to one another

10. Ibid, 51ff. 11. Ibid., 88-109.

But in verse 27 Paul uses a very politically charged word: πολιτεύεσθε. Paul is calling them to a citizenship that trumps all: citizenship in the Kingdom of God. Their lives were meant to be a reflection of that which they believed. To Paul, the core concept of the spiritual life is to live in accordance to the Gospel narrative and the example of Christ.

Why were the Philippians so proud of their citizenship?

They see themselves as important. Those who had both Roman and city citizenship would have had positions of power and authority. All of the right doors would be open to them. They were seen as a privileged class of people, more important than anyone else. This would often lead to pride and arrogance.

How might this pride in their Roman citizenship, and everything that went with it, become a detriment to their faith?

- This pride and arrogance would damage their relationships with one another.

They might begin to look down on others in the church who WEREN’T citizens.

- The pursuit of honor would have stood in direct contrast with the tenets of the

Gospel.

- Constant “one-upmanship” would negatively influence the unity of the church. - Leadership in the church would be about who had the greatest status and

honor, not about who was most gifted or spiritual.

- Only those with “honor” (i.e. wealth, authority, power) would be allowed to lead

in the church.

Read Philippians 3:17-21.

Through his words in 1:27-30 and 3:17-21, Paul outlines the difference between

citizenship in the world and citizenship in heaven. According to Paul, how do these two citizenships contrast one another?

Citizenship in the World (Earthly Mind) Citizenship in Heaven (Heavenly mind) Enemies of the cross of Christ (3:18)

Destiny is destruction (3:19) Controlled by their passions (3:19) Living in shame (3:19)

Worthy of the Gospel (1:27) Standing firm in the Spirit (1:28) Striving together without fear (1:27-28) Saved by God (1:28)

Mind set on earthly things (3:19)

Other thoughts?

Not always easy (1:29-30)

Hope comes from Jesus’s return (3:20) Transformation to be like Jesus (3:21)

Other thoughts?

How does one become a “citizen of heaven”?

Moment of Self-Reflection

In your own life, which citizenship is most important? If push came to shove, to which one would you pledge your allegiance?

- Another way of asking this might be, “Are you an American-Christian (a

Christian who happens to live in America) or a Christian-American (a person who values their patriotism over the Gospel)?

How do you know?

Why is it important for a spiritual leader to have his/her “citizenship” figured out in his/her own mind?

How can leaders begin working on “living as citizens worthy of the gospel of Christ”?

This should touch on aspects of changing their relationships with one another; drawing closer to God; practicing humility; etc.

Spiritual Practice: