The paradox of the Christian Faith

"Have among yourselves the same attitude that is also yours in Christ Jesus, who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross." (Philippians 2:5–8)

This rich Christological hymn from Saint Paul’s Letter to the Philippians articulates the foundational mystery of the Incarnation and the Paschal sacrifice of Christ. It serves not only as a theological doctrine but as a summons to ethical imitation. Paul exhorts the faithful to adopt the "attitude" or phronesis of Christ—the interior disposition that governed His actions. What follows is a sacred descent, a litany of divine self-abasement that reveals not only who Christ is, but what it means to live in communion with Him.

The hymn begins with Christ's pre-existence: He was “in the form of God,” sharing fully in the divine nature. Yet, rather than clinging to divine prerogatives, He “did not regard equality with God something to be grasped.” The Greek verb harpagmon suggests not robbery but clutching—Christ, unlike Adam, did not seize divine status, but relinquished it. This voluntary kenosis, or self-emptying, defines the Incarnation: God becomes man not by subtraction of divinity, but by the assumption of humanity in humility. He takes on the “form of a slave,” the lowest social status in the ancient world, manifesting divine majesty not through glory but through service.

This mystery deepens in the next movement: “found human in appearance, he humbled himself.” Here, the depth of divine humility is extended through obedience. Christ’s humility is not a mere sentiment or external act; it is rooted in obedience, complete receptivity, and surrender to the Father’s will. This obedience reaches its climax in death—“even death on a cross”—a form of execution considered both shameful and cursed (cf. Deuteronomy 21:23). The Cross, then, becomes not a tragic end but the highest expression of love. The Crucified One redefines kingship and divinity, demonstrating that God’s omnipotence is revealed not in domination, but in total self-gift.

Philippians 2:5–8 serves as both a theological summit and an ethical blueprint. Paul’s invitation is clear: the believer must imitate the humility of Christ, not merely admire it. This imitation is not superficial behavior, but a transformation of the heart and will. In parish life, religious communities, family, and society, Christian discipleship is tested in the willingness to serve, to forgive, to prefer others, and to embrace sacrifice. The passage challenges all forms of spiritual pride, clericalism, and self-promotion, calling instead for the humility that sees authority as service and glory as hidden in the Cross.

This hymn encapsulates the paradox of Christian faith: that in descending, Christ is exalted; that in emptying, He fills all things; and that in dying, He brings life. The call to “have the same attitude” is a summons to become conformed to the Crucified, so that one may also share in His resurrection. The kenosis of Christ is not merely an event in salvation history, but the ongoing pattern of sanctification in the Church and in every believer. To embrace it is to participate in the divine life of love—a love that stoops, serves, and saves. In this mystery lies the heart of Christian holiness and the sure path to exaltation in God.