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{{short description|Christian theological concept}}
{{About|the Christian theological concept|the Deathspell Omega EP|Kénôse|the Hammock album|Kenotic (album)}}
{{Italic title}}
{{Christian mysticism}}
In [[Christian theology]], '''''kenosis''''' ({{Langx|grc|κένωσις|kénōsis|the act of emptying}}) is the "self-emptying" of [[Jesus]].  The word {{lang|grc|ἐκένωσεν}} ({{Transliteration|grc|ekénōsen}}) is used in the [[Epistle to the Philippians]]: "{{bracket|[[Jesus]]}} made himself nothing" ([[New International Version|NIV]]),<ref>{{Bibleverse|Philippians|2:7|NIV}}</ref> or "[he] emptied himself" ([[New Revised Standard Version|NRSV]])<ref>{{Bibleverse|Philippians|2:7|NRSV}}</ref> (Philippians 2:7), using the verb form {{lang|grc|κενόω}} ({{Transliteration|grc|kenóō}}), 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 [[Incarnation of Jesus|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 [Jesus] was in the form of God, [he] did 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 [[Ancient Greek|Greek]] {{lang|grc|κενόω}} ({{Transliteration|grc|kenóō}}), meaning "to empty out". The Liddell–Scott [[Greek–English Lexicon]] gives the following definition simplified for the noun:<ref>[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dke%2Fnwsis&highlight=empty κέν-ωσις, εως]&nbsp;— A. emptying, depletion, οὐχὶ πεῖνα καὶ δίψα . . κενώσεις τινές εἰσι . .; [[Plato]] [[Republic (Plato)|Republic]] 585b, cf. Philebus 35b, [[Berliner griechische Urkunden|BGU]]904.13 (ii A.D.):&nbsp;— 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, [[Hippocrates]] Aphorisms 3.8, interpolated in Dsc.2.50; κ. τῶν οἰκείων, [opposite ''katharsis'' κάθαρσις τῶν ἀλλοτρίων], [[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], [[Epicurus]] Epistles 2p.40U.</ref>
# emptying, depletion, emptiness (of life) ([[Vettius Valens]])
# depletion, low diet, as opposed to {{Transliteration|grc|plerosis}}, fullness ([[Hippocrates]])
# waning (of the moon) ([[Epicurus]])

==New Testament usage==
The New Testament does not use the noun form {{Transliteration|grc|kénōsis}}, but the verb form {{Transliteration|grc|kenóō}} occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form {{Transliteration|grc|kenōsei}} once.{{efn|1 Corinthians 9:15: {{lang|grc|γάρ μοι μᾶλλον ἀποθανεῖν ἢ&nbsp;– τὸ καύχημά μου οὐδεὶς '''{{em|κενώσει}}'''. ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη}}<ref>1 Corinthians (ed. Brooke Foss Westcott, Fenton John Anthony Hort) in I Corinthians, chapter 9</ref>}}  Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:
{{blockquote|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...|title=Philippians 2:5-9 (NRSV)<ref>{{bibleverse|Philippians|2:5-9}}</ref>}}

==Christology==
{{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 Definition|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 [[Cursing of the fig tree|frustrated at fig trees not being in season]]; stated that no one knows the day or hour of the end of the world;<ref>{{bibleverse|Matthew|24:35-36}}</ref> and so on.<ref name="olson" />

[[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]].<ref name="olson">{{cite web |url=https://www.patheos.com/blogs/rogereolson/2021/05/kenotic-christology-explained-and-defended/ |title=Kenotic Christology Explained and Defended |last=Olson |first=Roger E. |author-link=Roger E. Olson |date=May 12, 2021 |website=Patheos |publisher= |access-date=August 26, 2022 |quote=}}</ref>

===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 (Christianity)|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 (Eastern Orthodox theology)|theosis]]; becoming holy by grace.<ref>"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 [http://www.intratext.com/IXT/ENG0824/_P16.HTM#N5]</ref>

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-Energies distinction|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''.<ref>"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</ref>

===Catholicism===
[[Pope Pius XII]], in his 1951 {{lang|la|[[Sempiternus Rex Christus]]}}, condemned a particular interpretation of [[Philippians]] in regards to the ''kenosis'':

{{blockquote|
There is another enemy of the [[Chalcedonian Definition|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. [[Pope Leo I|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).<ref>[http://www.newadvent.org/library/docs_pi12sr.htm Sempiternus Rex Christus]</ref>}}

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 (Christianity)|Incarnation]], and an indication of the nature of God's activity and will. [[Mystical theology|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".<ref>Kieran Kavanaugh, OCD; Otilio Rodriguez, OCD, ''The collected Works of St. John of The Cross'', ICS Publications, 1991. pp. 353-457.</ref><ref>[http://thomasmertonsociety.org/Dark/Serran-Pagan.pdf 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</ref>

===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.<ref>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?"</ref> Belsham took this to be at the [[crucifixion of Jesus|crucifixion]], whereas [[Joseph Priestley]]<ref>Belsham, op. cit., p. 119 citing Priestley's ''Letters'' p139</ref> 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 of Jesus|ministry]].<ref>T.J. Barling ''The Letter to the Philippians'' CMPA Birmingham 1957 p46-47</ref>

===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".<ref>G. R. S. Mead (translator) : ''[http://www.sacred-texts.com/chr/ps/ps010.htm Pistis Sophia]''. (lib. 1, cap. 6, p. 6)</ref>

==Kenotic ethic<!--'Kenotic ethic' redirects here-->==
The '''kenotic ethic'''<!--boldface per WP:R#PLA--> 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.<ref>[[Thomas Jay Oord]] ''Defining Love: A Philosophical, Scientific, and Theological Engagement'', Brazos Press, 2010. 1-58743-257-9</ref><ref>Oord. T.J. "Essential Kenosis" in ''The Nature of Love: A Theology'', Chalice Press, 2010. {{ISBN|978-082720828-5}} pp. 149,155.</ref>

==See also==
*''[[Communicatio idiomatum]]''
*[[Ego death]]
*[[Katabasis]]
*[[Martyrdom]]
*[[Nirodha]]
*[[Surrender (religion)]]

==Notes==
{{notelist}}

==References==
{{Reflist}}

==External links==
{{wiktionary|kenosis}}
{{Wikiquote|kenosis}}
*{{CathEncy|wstitle=Kenosis}}
*{{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}}
*[https://web.archive.org/web/20050420015215/http://speakingoffaith.publicradio.org/programs/2004/06/24_scienceandhope/rafiles/20040624_scienceandhope.ram George Ellis interview] - from [[National Public Radio|NPR]]
*[https://danmusicktheology.com/kenosis/ Kenosis - Christ "Emptied Himself"] - essays from Dan Musick.

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