The Self Emptying God

This collection of essays, by a team of Christian philosophers, theologians, and biblical scholars, explores the viability of a kenotic account of the incarnation. Such an account is inspired by Paul's lyrical claims in Philippians 2:6-11 that Christ Jesus, though God in nature, 'emptied himself' or 'made himself nothing' by becoming human. The biblical support for such a view can be found throughout the four gospels and the book of Hebrews, as well as in other places. A kenotic account takes seriously the possibility that Christ, in becoming incarnate, temporarily divested himself of such properties as omnipotence, omniscience, and omnipresence. Several of the contributors argue that this view is fully orthodox, and that it has great strengths in giving us a picture of a God who is willing to become completely vulnerable for the sake of human beings, and one that is completely consistent with the very human portrait of Jesus in the New Testament. The proponents of kenotic Christology argue that the philosophical accounts of God's nature that have led to rejection of this theory ought themselves to be subjected to criticism in light of the biblical data. Some essays test the theory by raising critical questions and arguing that traditional accounts of the incarnation can achieve the goals of kenotic theories as well as kenotic theories can. The book also explores the implications of a kenotic view of the incarnation for philosophical theology in general and the doctrine of the Trinity in particular, and it concludes with essays that examine the validity of the ideal of kenosis for women, and a challenge to traditional Christology to take a kenotic theory seriously. Book jacket.

""Christ emptied himself,"" we read in Paul's letter to the Philippians - words that are probably part of an early Christian liturgy. In this book, Peter Colyer examines in detail the concept of the self-emptying (kenosis) of Christ and of the ways in which this understanding of the historic figure of Jesus Christ has been extended to the whole being of God. The sections of the book deal with: the need for compatibility between theological and scientific views of the natural world; the increas...

This collection wrestles with a profusion of questions about kenosis. What is the original meaning and purpose of the self-emptying of Jesus? How can today's Christians emulate it, replacing our own selfish designs with the mind of Christ? How is the current interest in "servant leadership," as a model in the modern church, related to the self-sacrificing servant of Philippians 2? Does this practice have any meaning in our present secular age? Does it imply deconstructing the content of Christian faith and morals in contemporary culture? Is it a possible bridge between Eastern and Western spiritual traditions? Using the key theme of Jesus' emptying of himself in the Philippians hymn, John Lounibos explores the mysteries of kenosis in three strikingly different essays. The first, using extensive exegesis of the text, opens up the poetic, theological, and spiritual depths of this Christian mystery. The second essay establishes a philosophical grounding for kenosis in the work of Paul Tillich on the estrangements of finite human freedom. The third enters into dialogue with the Buddhist tradition and its intriguing notions of "nothingness" and "no-self." The attentive reader will be rewarded with a wealth of information and insights for further reflection and personal application.

Masao Abe is widely acknowledged as a leader in the worldwide dialogue on Buddhism. A profound scholar of Buddhism and of Christian theology, his critical and constructive reflections culminate in the seminal essay that is the cornerstone of this volume. Seven eminent scholars respond to the challenge of Abe's construal of Kenotic God and Dynamic Sunyata.Ó Abe demonstrates powerfully the dynamism of the Buddhist appreciation of the divine Emptiness at the heart of Being. His essay suggests how the doctrine of sunyata can provide a needed corrective to the reified understanding of God prominent in Jewish and Christian traditions. Abe opens the way for new and deeper engagement of these traditions with the wisdom of Buddhism. Leading Christian and Jewish theologians--Thomas J. J. Altizer, Eugene Borowitz, John B. Cobb, Jr., Catherine Keller, Schubert M. Ogden, Jÿrgen Moltmann, and David Tracy--respond to Abe's challenge. From perspectives as diverse as American feminism, post-Holocaust Judaism, process thought, and hermeneutics, they reply to Abe's proposals for considering God to be intrinsically self-emptying. Abe responds to these essays in a conclusion. Provocative and illuminating, The Emptying God shows how interfaith dialogue, at its very best, provides materials for the mutual transformation of all traditions.

A major theologian develops here a complete and systematic Christology that integrates the divine acts of creation, liberation, incarnation and redemption with the life, ministry, death and resurrection of Jesus.

â oeChrist emptied himself, â we read in Paulâ (TM)s letter to the Philippians â " words that are probably part of an early Christian liturgy. In this book, Peter Colyer examines in detail the concept of the self-emptying (kenosis) of Christ and of the ways in which this understanding of the historic figure of Jesus Christ has been extended to the whole being of God. The sections of the book deal with: the need for compatibility between theological and scientific views of the natural world; the increasing inadequacy of some descriptions of God in the light of scientific knowledge; a detailed examination of the biblical material, not only the key text in Philippians but also relevant material from several other parts of the Bible; the history of kenotic theology in Christian teaching with a particular focus on Continental and British theology of the nineteenth and twentieth centuries; and the value of divine self-emptying for a reconciliation between Christian faith and scientific approaches. The book demonstrates that the self-emptying of God has been a remarkably persistent theme throughout Christian history. An extensive bibliography is included.

Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the Other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, that reveals the immanence of an impersonal and dispossessed life “without a why.” Rather than aligning immanence with the enclosures of the subject, The Self-Emptying Subject engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates and subjects life in secular no less than in religious domains, this book challenges the dominant distribution of concepts in contemporary theoretical discourse, which insists on associating transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G.W.F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative re-writing of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses, and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it for their own ends.

My first impression of the title Kenosis of God was that this was going to be an academic book replete with boring, complex and difficult exegetical and theological arguments. On the contrary, I found out after reading that it was very engaging, exciting and very refreshing book on Christian Theology. The major strengths of this book are [that it is] (1) thoroughly biblical, (2) historically and theologically consistent with evangelically Christianity, (3) philosophically logical and coherent, and above all (4) relevant to the Christian life. I enthusiastically commend this book not only to Bible students and academic theologians but to Christians who desire not only to know the truth of Christian Theology but its implications on the Christian life. Professor Samuel Waje Kunhiyop, PhD, Head of Postgraduate School, South African Theological Seminary The book argues that the kenosis of Jesus is not an isolated act in the history of incarnation but is embedded in the very nature of his divinity. The entire Trinity operates in kenosis, a deliberate choice to self-limitation in order to relate with one another and with the powerless. The book shows that each person of the Trinity, Father, Son and the Holy Spirit, participates and works in a kenotic way in their relation to the humanity. The creator who accepts to give dominion to the people He created, Jesus who limits himself by becoming a human being and the Spirit who dwells in and works through the Church accepting the risk of being grieved by the human fallen nature. Dr. Lubunga wEhusha of the Evangelical Seminary of Southern Africa