kenosis

In Christian theology, ''kenosis'' () is the "self-emptying" of Jesus. The word () is used in the Epistle to the Philippians: " made himself nothing" ( NIV), or " eemptied himself" ( NRSV) (Philippians 2:7), using the verb form (), meaning "to empty".

The exact meaning varies among theologians. The less controversial meaning is that Jesus emptied his own desires, becoming entirely receptive to God's divine will, obedient to the point of death—even death on a cross, and that it encourages Christians to be similarly willing to submit to divine will, even if it comes at great personal cost. The phrase is interpreted by some to explain the human side of Jesus: that Jesus, to truly live as a mortal, had to have voluntarily bound use of his divine powers in some way, emptying himself, and that it says that "though esuswas in the form of God, edid not regard equality with God as something to be exploited," suggesting that Jesus was not "abusing" his divine status to avoid the implications of a mortal life. This interpretation is contested by others, who consider this to overly downplay the divine power of Jesus, for example.

Etymology and definition

The term ''kenosis'' comes from the Greek (), meaning "to empty out". The Liddell–Scott Greek–English Lexicon gives the following definition simplified for the noun:
# emptying, depletion, emptiness (of life) ( Vettius Valens)
# depletion, low diet, as opposed to , fullness (Hippocrates)
# waning (of the moon) (Epicurus)

New Testament usage

The New Testament does not use the noun form , but the verb form occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form once. Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:

Christology

Kenotic Christology

Philippians 2 is sometimes used to explain the human side of Jesus's existence. In early Christianity, some groups propounded beliefs of a fully human Jesus who was especially honored and raised up by God (adoptionism), while other groups argued for a fully divine Jesus that was more like a spiritual apparition ( docetism). The Chalcedonian doctrine that prevailed was that Jesus had a dual nature, and was both fully human and fully God. Kenotic Christology essentially states that in order to truly live a human experience, Jesus, despite being a preexisting divine being, voluntarily humbled himself. He could still perform miracles, heal the sick, and dispense reliable moral doctrine, but was not using divine might to resolve all of his problems as a mortal, and struggled through all the usual human problems. Thus, Jesus needed to sleep and eat; was tempted by the Devil in the wilderness; could become frustrated at fig trees not being in season; stated that no one knows the day or hour of the end of the world; and so on.

Gottfried Thomasius is the first theologian to discuss and expound upon kenotic Christology by name. Other theologians associated with kenotic Christology include P. T. Forsyth, H. R. Mackintosh, Charles Gore, Fisher Humphreys, Donald G. Dawe, and Roger E. Olson.

Eastern Orthodoxy

Orthodox theology emphasises following the example of Christ. ''Kenosis'' is only possible through humility and presupposes that one seeks union with God. The Poustinia tradition of the Russian Orthodox Church is one major expression of this search.

''Kenosis'' is not only a Christological issue in Orthodox theology, but also relates to Pneumatology, matters of the Holy Spirit. ''Kenosis'', relative to the human nature, denotes the continual epiklesis and self-denial of one's own human will and desire. With regard to Christ, there is a ''kenosis'' of the Son of God, a condescension and self-sacrifice for the redemption and salvation of all humanity. Humanity can also participate in God's saving work through theosis; becoming holy by grace.

In Eastern Orthodoxy, ''kenosis'' does not concern becoming like God in essence or being, which is pantheism; instead, it concerns becoming united to God by grace, through his "Energies". Orthodox theology distinguishes between divine Essence and Energies. ''Kenosis'' therefore is a paradox and a mystery since "emptying oneself" in fact fills the person with divine grace and results in union with God. ''Kenosis'' in Orthodox theology is the transcending or detaching of oneself from the world or the passions, it is a component of dispassionation. Much of the earliest debates between the Arian and Orthodox Christians were over ''kenosis''. The need for clarification about the human and divine nature of the Christ (see the hypostatic union) were fought over the meaning and example that Christ set, as an example of ''kenosis'' or ''ekkenosis''.

Catholicism

Pope Pius XII, in his 1951 , condemned a particular interpretation of Philippians in regards to the ''kenosis'':

In John of the Cross's thinking, ''kenosis'' is the concept of the 'self-emptying' of one's own will and becoming entirely receptive to God and the divine will. It is used both as an explanation of the Incarnation, and an indication of the nature of God's activity and will. Mystical theologian John of the Cross' work " Dark Night of the Soul" is a particularly lucid explanation of God's process of transforming the believer into the icon or "likeness of Christ".

Unitarianism

Since some forms of Unitarianism do not accept the personal pre-existence of Christ, their interpretations of Philippians 2:7, and the concept of ''kenosis''—Christ "emptying" himself—take as a starting point that his "emptying" occurred in life, and not before birth. However, as Thomas Belsham put it, there are varying views on when in life this emptying occurred. Belsham took this to be at the crucifixion, whereas Joseph Priestley took this to be in the Garden of Gethsemane when Christ did not resist arrest. The Christadelphian Tom Barling considered that the "emptying" of Christ was a continual process which started in the earliest references to Christ's character, Luke 2:40,52, and continued through the temptations of Christ and his ministry.

Gnosticism

The equivalent to ''kenosis'' in Gnostic literature is Christ's withdrawal of his own luminosity into himself, so as to cease dazzling his own disciples. In the '' Pistis Sophia'', at the request of his disciples, "Jesus drew to himself the glory of his light".

Kenotic ethic

The kenotic ethic is an interpretation of Philippians 2:7 that takes the passage, where Jesus is described as having "emptied himself", as not primarily as Paul putting forth a theory about God in this passage, but as using God's humility exhibited in the incarnation as a call for Christians to be similarly subservient to others.Oord. T.J. "Essential Kenosis" in ''The Nature of Love: A Theology'', Chalice Press, 2010. pp. 149,155.

See also

*'' Communicatio idiomatum''
*Ego death
*Katabasis
*Martyrdom
* Nirodha
* Surrender (religion)

Notes

References

External links

*
*{{wikisource-inline, Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/The Tome of St. Leo, The Tome of St. Leo
George Ellis interview
- from NPR
Kenosis - Christ "Emptied Himself"
- essays from Dan Musick.

Christology
New Testament Greek words and phrases
Eastern Orthodox theology
Carmelite spirituality
Christian terminology
Nonduality
Nature of Jesus Christ