| dc.description.abstract | Notice the apostle Paul in the movement of self-denying existential renunciation and his self-redemption narrated in the Epistle to the Philippians, notably in the constant in 3,7-14. To extract from this segmentation the motives that impelled the man of Tarsus to devalue his hereditary merits by the search of knowledge and participation in the sufferings of the one to whom he persecuted, generated the main purpose of the study. The research is all bibliographic order and the dialectical model is adopted as methodology. Divided into three main chapters, except Introduction and Final Considerations, it examines in the first part (chapter 1) the influences of the Semitic and Greco-Roman worlds in Paul's life. Surely, he was a cosmopolitan in his experiential experiences. He absorbed this cultural miscellany, which he felt opportune to absorb. He did not renounce his Jewish Diaspora origin, lived and died a Jew. In the second and most important chapter we address the research center of research: the radical Pauline annihilation, the kenosis of Paul. Upon meeting Jesus of Nazareth, he transmuted his existence. Give everything, everything to have. The act of renunciation of the Apostle stumbles upon the stripping example of Christ. The emptying of Paul stems from the forceful reflection of the bondage of Jesus Christ. The last part (chapter 3) examines the missionary bias of the Apostle of the Gentiles, the wanderer. What he had best employed in his evangelizing activity. From the current proposal of Pope Francis to desire a "Church on the way out," it is evident that Paul, presumably an inspiring source, is capable of inciting, nowadays, the steps of this new journey. | eng |
