Kenosis is a theological concept that refers to the “self-emptying” of Jesus Christ in His incarnation, as described in Philippians 2:5-8. The term comes from the Greek word kenosis (κένωσις), which means “to empty.” This concept has been central to Christian theology, particularly in discussions about the nature of Christ, His divinity and humanity, and the mystery of the incarnation. Kenosis explores how Christ, while remaining fully divine, took on human form and the limitations that came with it.
Biblical Basis for Kenosis
The primary biblical passage that discusses kenosis is found in Paul’s letter to the Philippians:
Philippians 2:5-8 (NIV):
“In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!”
This passage is often referred to as the “Christ Hymn” and is one of the most significant texts in the New Testament for understanding the nature of Christ. Paul emphasizes that Christ, though fully divine, chose to “empty” Himself by taking on human nature and becoming a servant, ultimately submitting to death on a cross.
The Meaning of “Emptying”
The term “emptying” in this context does not imply that Christ ceased to be divine or lost any of His divine attributes. Instead, it refers to the voluntary renunciation of His divine privileges and glory. Christ willingly chose to live within the limitations of human existence, including suffering and death, to fulfill His redemptive mission.
John 1:14 (NIV):
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”
This verse highlights the mystery of the incarnation, where the eternal Word of God took on human flesh while still possessing the fullness of divine glory. The concept of kenosis helps explain how Christ could be fully divine and fully human at the same time, living within the confines of human experience.
Historical Development of Kenosis Doctrine
Early Church Fathers
The concept of kenosis, though not explicitly formulated, was implicitly present in the writings of the early Church Fathers as they grappled with the mystery of the incarnation and the relationship between Christ’s divinity and humanity.
- Ignatius of Antioch (c. 35–108 AD): Ignatius emphasized the reality of Christ’s humanity, including His suffering and death, while also affirming His divinity. Though he did not use the term “kenosis,” his writings reflect an understanding of Christ’s humility and self-emptying in taking on human nature.
- Irenaeus of Lyons (c. 130–202 AD): Irenaeus developed the concept of “recapitulation,” which holds that Christ, as the new Adam, assumed human nature to redeem it. While not directly addressing kenosis, Irenaeus’ theology underscores the significance of Christ’s full identification with humanity.
- Athanasius of Alexandria (c. 296–373 AD): Athanasius is best known for his defense of the divinity of Christ against Arianism, which denied that Christ was fully God. Athanasius’ work laid the groundwork for later discussions of kenosis by emphasizing that the incarnation did not diminish Christ’s divinity.
Council of Chalcedon (451 AD)
The doctrine of kenosis became more explicitly developed in the context of the Christological debates of the early Church, particularly leading up to the Council of Chalcedon in 451 AD. The council sought to clarify the relationship between Christ’s divine and human natures, ultimately affirming that Christ is “truly God and truly man,” with two natures united in one person.
The Chalcedonian Definition, while not using the term “kenosis,” addressed the concerns that kenotic thought might lead to a misunderstanding of Christ’s divinity. The council affirmed that Christ’s two natures are “without confusion, without change, without division, without separation,” ensuring that the divine nature remained fully intact even as Christ took on human form.
Medieval and Reformation Thought
During the medieval period, theologians such as Thomas Aquinas further developed the understanding of kenosis within the framework of scholastic theology. Aquinas emphasized that Christ’s self-emptying involved the assumption of human limitations, including suffering and mortality, but did not entail any loss or diminishment of His divine nature.
The Protestant Reformers, particularly Martin Luther, also engaged with the concept of kenosis. Luther emphasized the humility and suffering of Christ, viewing His kenosis as a model for Christian discipleship. Luther’s theology of the cross highlighted the paradox of Christ’s power being revealed through weakness and suffering.
Modern Kenotic Theology
In the 19th and 20th centuries, the concept of kenosis became a focal point for modern theological reflection, particularly within kenotic Christology. Theologians such as Friedrich Schleiermacher, Charles Gore, and P.T. Forsyth explored the implications of Christ’s self-emptying for understanding the incarnation and the nature of God.
- Friedrich Schleiermacher (1768–1834): Schleiermacher viewed Christ’s kenosis as essential for understanding the incarnation, emphasizing that Christ fully entered into the human experience while still being divine.
- Charles Gore (1853–1932): Gore developed a kenotic Christology that sought to explain how Christ could possess a fully human consciousness while still being divine. He argued that Christ voluntarily limited the exercise of His divine attributes during His earthly life.
- P.T. Forsyth (1848–1921): Forsyth emphasized the ethical implications of kenosis, viewing Christ’s self-emptying as the ultimate act of love and obedience to God. He argued that the Church is called to embody this kenotic love in its mission and ministry.
Modern kenotic theology has sparked debate, particularly regarding how to balance the full divinity of Christ with His genuine human experience. While some theologians have embraced a more radical interpretation of kenosis, suggesting that Christ temporarily set aside certain divine attributes, others have cautioned against any view that would undermine the essential unity of Christ’s divine and human natures.
Theological Perspectives on Kenosis
The Nature of Christ’s Self-Emptying
From a conservative theological perspective, kenosis is understood as the voluntary act of Christ to humble Himself and take on human nature without relinquishing His divine attributes. This view is rooted in the belief that Christ’s divinity and humanity are fully united in His one person, as affirmed by the Council of Chalcedon.
Kenosis is seen as an expression of Christ’s love and humility, demonstrating the extent to which God is willing to go to redeem humanity. The self-emptying of Christ is not a loss of divinity but a concealment of divine glory, allowing Christ to fully participate in the human condition.
Kenosis and the Incarnation
The doctrine of kenosis is closely linked to the mystery of the incarnation, where the eternal Son of God became flesh. Kenosis helps to explain how Christ, while remaining fully God, could genuinely experience human limitations, such as hunger, fatigue, and suffering.
John 17:5 (NIV):
“And now, Father, glorify me in your presence with the glory I had with you before the world began.”
This verse reflects the pre-existence of Christ and His divine glory, which He voluntarily set aside in the incarnation. The restoration of this glory after the resurrection underscores the temporary and voluntary nature of Christ’s kenosis.
Kenosis and the Atonement
Kenosis also has significant implications for understanding the atonement. Christ’s self-emptying is seen as integral to His redemptive work, as it allowed Him to fully identify with humanity and bear the weight of human sin.
Hebrews 2:17 (NIV):
“For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.”
This verse highlights the necessity of Christ’s full humanity for His role as the mediator between God and humanity. Kenosis is understood as part of Christ’s sacrificial love, enabling Him to accomplish the atonement through His life, death, and resurrection.
Ethical and Ecclesial Implications
Kenosis is not only a theological concept but also has ethical and ecclesial implications for Christian life and practice. The self-emptying of Christ serves as a model for Christian discipleship, calling believers to embody humility, self-sacrifice, and service to others.
Philippians 2:3-4 (NIV):
“Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.”
This exhortation from Paul, which precedes the Christ Hymn in Philippians 2, connects the concept of kenosis with practical Christian living. Believers are called to imitate Christ’s humility and to prioritize the well-being of others, reflecting the self-giving love of Christ.
Practical Implications
Discipleship and Christian Living
Kenosis has profound implications for discipleship and Christian living. Believers are called to follow the example of Christ’s self-emptying, embracing humility, service, and sacrificial love in their relationships with others. This kenotic way of life challenges the values of power, status, and self-promotion that are often prevalent in the world.
Kenosis also calls for a posture of dependence on God, recognizing that true strength is found in weakness and that the Christian life is one of continual self-emptying for the sake of others.
Church Ministry and Mission
In the context of church ministry and mission, kenosis serves as a model for how the Church should engage with the world. The Church is called to be a servant community, embodying the self-giving love of Christ in its outreach to the marginalized, the poor, and the oppressed.
Kenosis also has implications for leadership within the Church. Christian leaders are called to practice servant leadership, following the example of Christ who “did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28, NIV).
Worship and Devotion
Kenosis is a central theme in Christian worship and devotion, particularly in the celebration of the incarnation and the atonement. The self-emptying of Christ is remembered and celebrated in the sacraments, especially in the Eucharist, where believers participate in the body and blood of Christ, who humbled Himself to the point of death for the salvation of the world.
Kenosis also inspires a posture of humility and reverence in worship, as believers recognize the mystery of God’s self-giving love and respond with gratitude and adoration.
Broader Biblical Themes
The Humility of Christ
Kenosis is closely related to the broader biblical theme of the humility of Christ. Throughout the Gospels, Christ is portrayed as one who embraces humility, serving others and rejecting the trappings of earthly power and prestige.
Matthew 11:29 (NIV):
“Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.”
This verse highlights the gentle and humble nature of Christ, which is central to His mission and character. Kenosis is the ultimate expression of this humility, as Christ willingly laid aside His divine privileges to become a servant.
The Servant of the Lord
The concept of kenosis is also connected to the biblical theme of the “Servant of the Lord,” as described in the book of Isaiah. The Servant is depicted as one who suffers on behalf of others, bearing their sins and bringing about their redemption.
Isaiah 53:4-5 (NIV):
“Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.”
This passage, often understood as a prophecy of Christ’s suffering and death, resonates with the theme of kenosis, as it portrays the Servant as one who willingly takes on the burdens of others in an act of self-sacrificial love.
Legacy and Influence in Christian Doctrine
Impact on Christology
Kenosis has had a significant impact on the development of Christian doctrine, particularly in the field of Christology. The concept has been central to discussions about the nature of Christ, the incarnation, and the relationship between His divinity and humanity.
The doctrine of kenosis has also influenced the development of various theological movements and schools of thought, including modern kenotic Christology, which seeks to explore the implications of Christ’s self-emptying for understanding the nature of God and the mission of the Church.
Modern Theological Discussions
In modern theological discussions, kenosis continues to be a topic of interest and debate. Some theologians have sought to reinterpret kenosis in light of contemporary issues, such as social justice, environmental ethics, and interfaith dialogue. Others have emphasized the need to maintain a balance between Christ’s divinity and humanity, cautioning against interpretations of kenosis that might diminish the full deity of Christ.
In conclusion, kenosis is a profound and multifaceted concept within Christian theology, encompassing the mystery of Christ’s self-emptying in the incarnation, His humility and obedience, and His sacrificial love for humanity. Rooted in the biblical witness and developed through centuries of theological reflection, kenosis has significant implications for Christian doctrine, discipleship, and worship. By understanding and embracing the concept of kenosis, believers are called to follow the example of Christ, living lives marked by humility, service, and self-giving love.