Partnering Together in a Country Called Jesus ~ Philippians 1:1-11

        

           1.    Which “in” comes first? In Christ Jesus vs. in Philippi

The phrase “in Christ” might be the most important two words in Paul’s entire theological writings. The phrase modifies “the holy ones” and appears in Paul’s writings 164 times. It was his “go-to” expression for describing the Christian life (cf. (1 Cor. 1:30-31) and the unity of the church. The Philippians believers are “in Christ Jesus” precisely because they are first of all “by Christ Jesus.” That is, Christ Jesus is both responsible for their becoming the people of God and constitutes the their new existence in holiness, grace, peace, and righteousness. They live as those who belong to Christ Jesus, as those who lives are forever identified with Christ. Furthermore, it is Jesus’ story that shapes their life. Christ is their source, and story, and nation. Jesus is OUR country. Sometimes the challenge, however, is that many of us imagine that we are God’s holy people in Philippi. We imagine that our geography or national status is what constitutes us as a people – what defines us. What Paul claimed for the church as its identity was what Rome claimed for itself – the granting of citizenship, emperors were saviors and announcers of the gospel, the belief that religion and the worship of gods was critical for Rome’s success in conquering the Mediterranean world. Accordingly– one’s identity was “to gods’ holy people in Rome.”

I am not saying that you cannot celebrate the rich history of the United States. I am saying as a minister of the gospel– the United States does not constitute us as “God’s holy people.” What makes us “brothers and sisters” and “all the saints” is Jesus. Paul will later say that our “citizenship” is in heaven (Phil. 3:20). In whatever Philippi God has placed us, the key to our “life” and identity is the common experience of grace from God our Father through Jesus. God the Father is the subject of nearly all of the Pauline saving verbs in the entire letter – who saves us through Christ the son: 1:11, 2:8, 3:9-11, 12, 20-21. And if Jesus is Lord; Caesar is not.  

That’s not to say that where you live is unimportant. We need to celebrate the good things in Philippi but also to talk about the dire things happening NOT because we don’t love it but because we love Jesus more. We need an immigrant theology, in order to name the hard things happening in Salem  and the U.S. NOT because we despise it but because the kingdom of God is what matters most and our primary citizenship is held elsewhere. Followers of Jesus must be careful not to confuse patriotism (pride in one’s country) with nationalism (God loves our country more than every other country and I love my country before love of God and neighbor).

While flattering we must disagree with a president who describes America as the “last best hope of earth.” 


By the way, that president was Abraham Lincoln in his 1865 “Annual Message to Congress.

Friends, the United States CAN BE exceptional when we embody equity, equality and justice. But that is NOT the same as saying the United States is divinely elected as “exceptional” such that we can no longer critique its behavior in light of the values of the kingdom of God. Our failure to do that is nothing short of idolatry and is unChristian in every way. It’s believing that our identity is “in Philippi” rather than “in Christ.” Our allegiance is to the Lamb that was slain so that all can flourish, so that all might be God’s holy people.

          2.    The “good work” is God’s work.

What is the good work specifically? Concrete partnering with God for the gospel. When people were put in prison in Paul’s world, they were not normally given food by their captors ; they had to rely on friends helping them. The fact that people from a different

country would raise money, and send one of their number on the dangerous journey to carry it to an imprisoned friend, speaks volumes for other-centeredness of the church. In this act, they revealed themselves as partners. It is a “sharing” with Paul, a fellowship or partnership that brings him joy. This is not an abstract claim but connects directly to the very reason for this letter in that Paul received a sizable, financial gift from the community. The Greek word, “koinonia” can be translated as sharing, participation, partnership, even communion. Outside the church, it often referred to “business partnerships” meaning a sharing of work as well as financial responsibilities. The church in Philippi then were “partners in the gospel” (vs. 5) as well as “partners in grace” (vs. 7), and as we shall see, even partnership in Jesus’ suffering (Phil. 3:19). But here’s the thing – that “good work,” just like their identity, was rooted in Jesus who was transforming them. Just as our identity is found “in Christ” so is our transformation in becoming Christ-like. As we surrender to the fact that it is God who determines our identity, we must also surrender to the God who empowers us to fulfill what we were intended to be – partners of the Gospel, filled with the Spirit, and being transformed. That’s why Paul is confident. Not because the church is always in the right. Anyone with a vague sense of history or personal testimony in the church would know that. But because Jesus, who is responsible for the good work in us, will complete it. It is an “other-centeredness” which, we will see, connects directly to the example of Jesus himself. We share with those we love. Friends, I believe that we will be living into our koinonia, our partnership with other believers in this country if we begin to share in the plight of our brothers and sisters of color in this country – many of whom, like Paul, are harassed, imprisoned, and in need of our attention. Let’s give them cause to “thank  . . and pray with joy” (vs. 3) about us. We must practice “koinonia” with them – and this cannot be abstract.

          3.     “This is my prayer:” a wise mind for right living.

The content of Paul’s prayer for the church is instructive. This is not, perhaps, how we often think of love. We think of love as being an emotion but not something that involves knowledge and wisdom. However, Paul’s world did not separate head from heart. There is a concept that captures Paul’s meaning that comes out of a kind of therapy called dialectical behavioral therapy (DBT, for short). 

It’s the idea that it’s very easy to think out of one side of our human experience (knowledge on the one hand, called “reasonable mind” or emotions on the other other hand, called “emotional mind.” But to be a human being is to know that like Jesus, who had both, we must bring all of who we are to this task of loving God and others. And we need to do this for the purpose of “discernment” of what is best. And that project will demand both clear, logical thinking and hearts overflowing with compassion. But there is an underlying thing here as well. Discernment means that it isn’t easy to figure it out. That’s not the same thing as saying that ethics don’t matter or that truth is unknowable but that things can be complex.

The final thing is that we might be “filled with the fruit of justice” that comes through Jesus Christ. The word is “righteousness” which isn’t always the most helpful word. It sometimes refers to God’s own faithfulness, our status as a forgiven people granted by God, but also can refer to behavior, which, itself, is God’s gift. In this context, “right living” could just as well be a proper translation.

The question of love is always one of “right living.” A life of partnership, sharing and presence. How will Paul’s prayer be manifested in us?