Kenotic Theology is a Christological perspective that emphasizes the self-emptying (kenosis) of Jesus Christ in His incarnation. The term “kenosis” comes from the Greek word kenoo, meaning “to empty,” and is derived from Philippians 2:7, where it is said that Christ “emptied Himself” by taking on human nature. This theology explores how Christ, being fully divine, could become fully human without losing His divine nature, and what this means for understanding His life, death, and resurrection.

Biblical Foundations of Kenotic Theology

Philippians 2:5-8

The key biblical passage for Kenotic Theology is Philippians 2:5-8, often referred to as the “Christ Hymn.” This passage is central to understanding the concept of kenosis:

Philippians 2:5-8: “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 (kenosis) 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 highlights several key aspects of Kenotic Theology:

• Christ’s Divinity: Despite being “in very nature God,” Jesus did not cling to His divine privileges.
• Self-Emptying: Christ “emptied Himself” by becoming human, taking on the form of a servant.
• Humility and Obedience: Jesus’ kenosis involved humility and obedience, even to the point of death on a cross.

Other Relevant Biblical Passages

• John 1:14: “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 emphasizes the incarnation of Christ, the central mystery that Kenotic Theology seeks to explain.
• 2 Corinthians 8:9: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.” This passage reflects the theme of self-emptying, where Christ, who was rich in divine glory, became poor for the sake of humanity.
• Hebrews 2:14-17: “Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death. 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 passage emphasizes Christ’s full identification with humanity, which is a central concern of Kenotic Theology.

Historical Development of Kenotic Theology

Early Church and Patristic Thought

In the early Church, the relationship between Christ’s divinity and humanity was a central issue, leading to the development of various Christological doctrines. However, the specific concept of kenosis as it is understood in Kenotic Theology was not fully articulated until later.

• Council of Chalcedon (451 AD): The Chalcedonian Definition affirmed that Christ is “one person in two natures”—fully divine and fully human. This council rejected the idea that Christ’s divinity was diminished in any way by His humanity. However, it did not fully address the concept of kenosis as developed in later Kenotic Theology.
• Church Fathers: Early Church Fathers like Athanasius and Cyril of Alexandria emphasized the union of Christ’s divine and human natures. They focused on the mystery of the Incarnation, where the divine Word became flesh, but did not elaborate on the idea of self-emptying in the way that later Kenotic Theology would.
  • Athanasius: In On the Incarnation, Athanasius argued that the Word became flesh to redeem humanity, but he did not suggest that Christ’s divinity was in any way reduced.
  • Cyril of Alexandria: Cyril emphasized the hypostatic union—the unity of Christ’s divine and human natures in one person—while maintaining that Christ’s divinity remained fully intact.

Development in Modern Theology

Kenotic Theology as a distinct theological perspective began to develop in the 19th century, particularly within German Lutheran theology.

• Gottfried Thomasius (1802-1875): Thomasius is often credited with systematizing Kenotic Theology. He argued that in the Incarnation, Christ voluntarily set aside certain divine attributes (such as omniscience, omnipotence, and omnipresence) in order to fully experience human life.
  • Thomasius’s Contribution: Thomasius emphasized that Christ’s self-emptying was an act of divine love, a voluntary limitation of His divine attributes for the sake of humanity.
• Other 19th-Century Theologians: Other theologians, such as Friedrich Schleiermacher and Isaak Dorner, also contributed to the development of Kenotic Theology, exploring how Christ’s divine and human natures related to each other in the context of His earthly ministry.
  • Schleiermacher’s View: Schleiermacher emphasized the ethical and relational aspects of kenosis, viewing it as Christ’s solidarity with humanity.
  • Dorner’s View: Dorner explored the idea of Christ’s self-limitation, arguing that this limitation was necessary for Him to fully experience human existence.

20th-Century and Contemporary Perspectives

In the 20th century, Kenotic Theology continued to be explored and developed, often in dialogue with other Christological perspectives.

• Karl Barth (1886-1968): Although Barth did not fully endorse Kenotic Theology, he acknowledged the importance of Christ’s self-emptying in understanding the Incarnation. Barth emphasized that Christ’s kenosis was an expression of God’s grace and love.
  • Barth’s Contribution: Barth argued that Christ’s self-emptying reveals the true nature of God’s sovereignty, which is characterized by humility and service.
• Contemporary Theologians: In recent years, Kenotic Theology has been revisited by theologians who seek to understand the implications of Christ’s self-emptying for contemporary issues such as suffering, social justice, and the relationship between humanity and divinity.
  • Moltmann and Others: Theologians like Jürgen Moltmann have explored the implications of kenosis for understanding the suffering of God and the cross of Christ. Moltmann’s The Crucified God emphasizes that God’s participation in human suffering is central to the Christian understanding of redemption.

Theological Significance of Kenotic Theology

The Nature of the Incarnation

Kenotic Theology provides a framework for understanding how Christ, who is fully divine, could also become fully human without compromising His divinity.

• Voluntary Limitation: Kenotic Theology posits that Christ voluntarily limited the use of certain divine attributes during His earthly life. This does not mean that Christ ceased to be God, but rather that He chose not to exercise certain aspects of His divinity.
  • John 17:5: “And now, Father, glorify me in your presence with the glory I had with you before the world began.” This verse suggests that Christ, during His earthly ministry, temporarily set aside the full manifestation of His divine glory.
• Solidarity with Humanity: By emptying Himself, Christ fully entered into the human condition, experiencing suffering, temptation, and death. This enables Christ to be a true mediator between God and humanity.
  • Hebrews 4:15: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.” This verse underscores the significance of Christ’s full humanity.

The Nature of God’s Love

Kenotic Theology emphasizes that the self-emptying of Christ is a profound expression of God’s love and humility. It portrays God’s willingness to enter into the human condition, even to the point of suffering and death, as a demonstration of His love for humanity.

• Divine Humility: Kenotic Theology highlights the humility of God, who in Christ chose to take on the form of a servant and live among humans.
  • Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” This verse reflects the servant nature of Christ’s mission, which is central to Kenotic Theology.
• Self-Sacrificial Love: The concept of kenosis underscores the self-sacrificial nature of God’s love, which is most fully revealed in the cross of Christ.
  • Romans 5:8: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This passage highlights the sacrificial nature of God’s love, as seen in the kenosis of Christ.

The Cross and Suffering

Kenotic Theology provides a lens through which to understand the significance of the cross and Christ’s suffering. It suggests that Christ’s kenosis is not just about His Incarnation but is also fully expressed in His passion and death.

• Participation in Suffering: By emptying Himself, Christ fully participated in human suffering, demonstrating that God is not distant from human pain but is intimately involved in it.
  • Philippians 2:8: “And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” This verse connects Christ’s kenosis with His ultimate act of obedience and sacrifice.
• Redemptive Suffering: Kenotic Theology emphasizes that Christ’s suffering and death are redemptive, bringing about the salvation of humanity. Through His kenosis, Christ defeated sin and death, offering new life to all who believe.
  • Isaiah 53:4-5: “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 seen as a prophetic foreshadowing of Christ’s passion, reflects the redemptive nature of His suffering.

Critiques of Kenotic Theology

Concerns about Christ’s Divinity

One of the main critiques of Kenotic Theology is that it can be seen as compromising the full divinity of Christ. By suggesting that Christ limited or “emptied” Himself of certain divine attributes, some theologians argue that Kenotic Theology risks undermining the doctrine of the hypostatic union—the belief that Christ is fully God and fully man in one person.

• Chalcedonian Orthodoxy: Critics argue that Kenotic Theology can deviate from the Chalcedonian Definition, which affirms that Christ’s two natures are united without confusion, change, division, or separation.
  • Colossians 2:9: “For in Christ all the fullness of the Deity lives in bodily form.” This verse is often cited to emphasize that Christ’s divine nature was not diminished in any way during the Incarnation.

Philosophical and Theological Challenges

Some theologians argue that Kenotic Theology raises philosophical and theological challenges, particularly concerning the immutability (unchangeableness) and omnipotence of God. If Christ emptied Himself of certain divine attributes, does this imply a change in God’s nature?

• Immutability of God: Traditional theology holds that God is immutable and cannot change. Kenotic Theology’s suggestion that Christ “emptied” Himself of certain attributes raises questions about how this relates to God’s unchanging nature.
  • Hebrews 13:8: “Jesus Christ is the same yesterday and today and forever.” This verse is often used to affirm the unchanging nature of Christ’s divinity.

Practical Implications and Concerns

Some critics of Kenotic Theology also argue that it may lead to a misunderstanding of Christ’s nature and the purpose of His mission. By emphasizing Christ’s self-emptying, there is a concern that the full glory and power of His resurrection and exaltation could be diminished.

• The Fullness of the Gospel: Critics argue that while kenosis is an important aspect of Christ’s life, it must be balanced with the full proclamation of His victory over sin and death, as seen in His resurrection and ascension.
  • Philippians 2:9-11: “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” This passage emphasizes the exaltation of Christ following His kenosis, reminding believers of the fullness of His glory.

Conclusion

From a Christian worldview, Kenotic Theology offers a profound insight into the mystery of the Incarnation, emphasizing the self-emptying love of Christ and His full identification with humanity. Rooted in biblical texts such as Philippians 2:5-8, Kenotic Theology explores how Christ, while remaining fully divine, could take on human nature and experience the limitations and sufferings of human life.

Historically, Kenotic Theology has developed from early Christological debates to more systematic formulations in the 19th and 20th centuries. It highlights the humility, obedience, and sacrificial love of Christ, offering a framework for understanding the depth of God’s love and the redemptive power of the cross.

However, Kenotic Theology also faces significant critiques, particularly concerning the relationship between Christ’s divinity and humanity. Critics argue that it must be carefully balanced to avoid undermining the full deity of Christ and the immutability of God.

Ultimately, Kenotic Theology invites believers to reflect on the humility and love of Christ, who “emptied Himself” for the sake of humanity, and to respond in worship, gratitude, and a deeper commitment to following His example in their own lives.