Kenosis
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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. Philippians encourages Christians to be similarly willing to submit to divine will, even if it comes at great personal cost. The phrase is also used to explain the
Etymology and definition
The term kenosis comes from the
- emptying, depletion, emptiness (of life) (Vettius Valens)
- depletion, low diet, as opposed to plerosis, fullness (Hippocrates)
- waning (of the moon) (Epicurus)
New Testament usage
The New Testament does not use the noun form kénōsis, but the verb form kenóō occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form kenōsei once.[a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:
Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself (ekenōsen heauton), taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name...
— Philippians 2:5-9 (NRSV)[5]
Christology
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Christology |
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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;[6] and so on.[7]
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
Kenosis is not only a Christological issue in Orthodox theology, but also relates to
In
Catholicism
There is another enemy of the faith of Chalcedon, widely diffused outside the fold of the Catholic religion. This is an opinion for which a rashly and falsely understood sentence of St. Paul's Epistle to the Philippians (ii, 7), supplies a basis and a shape. This is called the kenotic doctrine, and according to it, they imagine that the divinity was taken away from the Word in Christ. It is a wicked invention, equally to be condemned with the Docetism opposed to it. It reduces the whole mystery of the Incarnation and Redemption to empty the bloodless imaginations. 'With the entire and perfect nature of man'—thus grandly St. Leo the Great—'He Who was true God was born, complete in his own nature, complete in ours' (Ep. xxviii, 3. PL. Liv, 763. Cf. Serm. xxiii, 2. PL. lvi, 201).[10]
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".[11][12]
Unitarianism
Since some forms of
Gnosticism
The equivalent to kenosis in
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.[17][18]
See also
Notes
References
- ^ Philippians 2:7
- ^ Philippians 2:7
- ^ κέν-ωσις , εως — A. emptying, depletion, οὐχὶ πεῖνα καὶ δίψα . . κενώσεις τινές εἰσι . . ; Plato Republic 585b, cf. Philebus 35b, BGU904.13 (ii A.D.): — poet. κενέωσις , "πόντου κ. ἀνὰ πέδον" Pindar Fragments 107.12: metaph., emptiness of life "κένωσις βίου" Vettius Valens 190.30; "κ. τοῦ γιγνώσκειν" Iamblichus De communi mathematica scientia, 11.
2. (Medical), emptying, evacuation, Galenus 18(2).134. b. depletion, low diet, [opposite plerosis πλήρωσις, Hippocrates VM9, cf. Art.49; κ. σίτου ib.50. 3. (of the moon) waning, [opposite plerosis πλήρωσις], EpicurusEpistles 2p.40U.
- ^ 1 Corinthians (ed. Brooke Foss Westcott, Fenton John Anthony Hort) in I Corinthians, chapter 9
- ^ Philippians 2:5–9
- ^ Matthew 24:35–36
- ^ a b Olson, Roger E. (May 12, 2021). "Kenotic Christology Explained and Defended". Patheos. Retrieved August 26, 2022.
- ^ "The oneness of Essence, the Equality of Divinity, and the Equality of Honor of God the Son with the God the Father." Orthodox Dogmatic Theology: A Concise Exposition Protopresbyter Michael Pomazansky pages 92-95 [1]
- ^ "The oneness of Essence, the Equality of Divinity, and the Equality of Honor of God the Son with the God the Father." Orthodox Dogmatic Theology: A Concise Exposition Protopresbyter Michael Pomazansky pages 92-95
- ^ Sempiternus Rex Christus
- ^ Kieran Kavanaugh, OCD; Otilio Rodriguez, OCD, The collected Works of St. John of The Cross, ICS Publications, 1991. pp. 353-457.
- ^ Merton's Understanding of the Mystical Doctrine of Saint John of the Cross' Dark Night of the Soul by CRISTOBAL SERRAN-PAGAN y FUENTES. Retrieved 21 JUly 2022
- ^ Thomas Belsham American Unitarianism: or A Brief history of the progress and present state of the Unitarian Churches in America 1816 p. 119 "In answer to the inquiry ; when was it, after entering on bis publick ministry, that Christ emptied himself of the form of God, and look on him the form of a servant and the fashion of a man?"
- ^ Belsham, op. cit., p. 119 citing Priestley's Letters p139
- ^ T.J. Barling The Letter to the Philippians CMPA Birmingham 1957 p46-47
- ^ G. R. S. Mead (translator) : Pistis Sophia. (lib. 1, cap. 6, p. 6)
- ^ Thomas Jay Oord Defining Love: A Philosophical, Scientific, and Theological Engagement, Brazos Press, 2010. 1-58743-257-9
- ISBN 978-082720828-5pp. 149,155.
External links
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- Works related to The Tome of St. Leo at Wikisource
- George Ellis interview - from NPR
- Kenosis - Christ "Emptied Himself" - essays from Dan Musick.