Resolving the Tension:

Who is the Kenotic Christ?

Woudineh Merin
DM916: Scripture and Doctrine
Dr. Orrey McFarland
March 03, 2024
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Title: Resolving the Tension: Who is the Kenotic Christ?

Introduction : The Problem

In the tapestry of Christian theology, few threads are as intricately woven

and profoundly significant as the dual nature of Jesus Christ—fully human and

fully divine. This tension, deeply rooted in the scriptures and the early church's

theological reflections, has sparked centuries of debate, contemplation, and

doctrinal formulation. At the heart of this tension lies the profound mystery of

how Jesus, born of human lineage and experiencing the full spectrum of human

existence, could also embody the transcendent divinity of the Creator.

The theological debate regarding the coexistence of two natures within

one person stems from the profound depiction of Jesus' humanity as presented

throughout the New Testament. This portrayal echoes ancient prophecies and

fulfills Messianic promises, prompting deep theological reflection on the nature of

Christ. Scriptural foretelling, such as that in 2 Samuel 7:12-13, heralded Jesus'

birth from the lineage of David (Matt.1:1-17), ushering him into the world as a

humble infant. His earthly journey was marked by the very experiences common

to humanity: hunger, fatigue, and susceptibility to physical harm. Moments of

profound anguish, such as his prayerful agony in Gethsemane and his poignant

cries of abandonment on the cross, lay bare the depth of his human suffering

(Matthew 26:36-46; Mark 15:34). Further insight into Christ's true humanity is

gleaned from his temptation (Matthew 4:1-11), his growth in wisdom and stature

(Luke 2:52), and his learning through suffering (Hebrews 4:15; 5:7-8). These
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aspects shed light on the genuine human experience of Christ. Despite his divine

relationship with the Father, explicitly proclaimed in passages like John 1:1-18;

10:30, and Hebrews 1:1-4, Christ did not exempt himself from the limitations of

human knowledge and relinquished his pre-incarnate glory (Mark 13:22; Matthew

27:46).

Within this narrative, Philippians 2:5-11 emerges as a pivotal passage

encapsulating the centuries-old doctrine of kenosis. This ongoing debate, spanning

international and local theological spheres, reflects the persistent struggle within

my Ethiopian community to reconcile its divisions over this theological issue.

This paper emerged from collaborative discussions within the Ethiopian Orthodox

Church community, spurred by challenges that prompted me to delve into

research during the course, which presented an opportune moment. Drawing from

class materials, supplemented by additional books and research papers, the paper

serves as an initial exploration into the topic. It lays the groundwork for future,

more detailed studies, poised to contribute significantly to ongoing dialogues

within the Ethiopian Orthodox Church and enrich my ministry context.

The term "kenosis," derived from the Greek "kenoō," meaning "to

empty," has undergone varied interpretations throughout history, with the

translation of "ekenosen" of Phil.2:7 in different Bible versions reflecting this

challenge. For instance, the New International Version (NIV) interprets it as

Christ "making himself nothing," while the English Standard Version (ESV)

renders it as "emptying himself." The New American Standard Bible (NASB)

translates it as "emptied Himself," and the King James Version (KJV) states that
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Christ "made himself of no reputation." The New Living Translation (NLT)

presents Christ as "giving up his divine privileges," and the Christian Standard

Bible (CSB) phrases it as Christ "emptying himself." This variation underscores

the nuanced understanding and interpretation of kenosis, illustrating the

complexity of conveying the depth of Christ's self-emptying and incarnation.

The central issue in the debate over kenosis as reflected in the different

Bible versions revolves around two main perspectives. Some scholars argue that

kenosis entails Christ's voluntary limitation or surrender of his divine attributes

during the incarnation1, emphasizing Christ's humility and identification with

humanity. Others contend that kenosis should be understood metaphorically,

highlighting Christ's self-sacrificial love and servant-like attitude without

implying a literal divestment of divine qualities. Additionally, the debate extends

to whether kenosis should be viewed from a divine perspective, where Christ's

identity undergoes transformation from above, or from a human perspective,

where Christ's humanity adds to his divine nature without fundamentally altering

it. These differing interpretations reflect the theological complexities surrounding

the nature of Christ's incarnation and its implications for understanding the

relationship between his divine and human nature.

The historical context of Greek culture and philosophy has also been

significantly influencing and contributing to the varied interpretations of kenosis,

as the concept challenges the Greek idea of divinity's immutability and perfection.

Early Christian thinkers faced the challenge of reconciling Christ's divine nature

1 Phi 2:7. but made himself nothing, taking the very nature of a servant, being made in human likeness.
Joh 1:14. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the
One and Only, who came from the Father, full of grace and truth.
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with His human experiences, particularly as they engaged with communities

influenced by Greek Philosophy. Consequently, the debate over kenosis has

become a pivotal theological issue to this day, exploring fundamental questions

about Christ's nature, the interaction between his divine and human aspects, and

their implications for salvation and Christian living.

This paper embarks on a brief exploration of the theological implications

inherent in Philippians 2 and the kenotic theory, delving into their historical

development, exegetical foundations, in the context of the Ethiopian Orthodox

Church (EOC) and its interaction with the evangelical movement there. The

paper's objective entails analyzing and synthesizing biblical texts, historical

theology, and contemporary scholarship. Its aim is to shed light on the mystery of

Christ's incarnation and provide insights into reconciling the tension between his

humanity and deity. The paper also adopts an approach to the debate that

embraces the literal, allegorical/doctrinal, tropological/moral, and

anagogical/eschatological dimensions. This methodology seeks to capture the

complexities of Christ's incarnation and its theological significance within the

wider framework of Christian doctrine and practice. To commence, I will

introduce the local debates before delving into them from these four levels of

interpretation, the Quadriga.2

2 Quadriga: a method of biblical interpretation that involves the literal, allegorical, tropological
(moral/ethical), anagogical (eschatological/future hope). This interpretation method was particularly
associated with figures like Origen, De Princippiis (On First Principles) and later developed by theologians
like Augustine of Hippo, De Doctrina Christiana (On Christian Doctrines). Steinmetz’s critical approach has
also influenced contemporary biblical scholars and theologians, encouraging them to adopt more rigorous
and historically informed methods of interpretation including pre-critical exegetical methods such as
Quadriga.
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Historical Debates over Kenosis in EOC

As Evangelical minister in the Ethiopian context, I find myself deeply

immersed in the intricate theological landscape that intersects with the vulnerable

traditions and beliefs of Orthodox Christianity in Ethiopia. Central to this

theological milieu is the historical debate within the Ethiopian Orthodox Church

regarding the nature of Christ, particularly concerning his humanity and deity.

This discourse has been both intricate and profoundly consequential, shaping the

contours of the church's understanding of Christology over centuries. Terms3 such

as "Kara," "Qibat," "Yetsega Lij," and "Tewahdo" hold significant weight,

symbolizing distinct theological positions that have endured through the annals of

time. The Kara position emphasizes the unity of Christ's nature, rejecting any

notion of separation between his human and divine aspects (John 10:30; Col.2:9;

Heb.1:3). In contrast, the Qibat (Amharic word for anointing, based on texts like

Luke 2:26; Acts 4:26; 10:36) position advocates for a division or separation

between Christ's human and divine natures, emphasizing their distinction. The

Yetsega Lij (son by grace) perspective underscores Christ's divine origin and

preexistence, emphasizing his eternal existence and divine attributes (John 1:1-2;

John 17:5; Micah 5:2). The Tewahdo (union/unity) position seeks to synthesize

these perspectives, affirming the unity of Christ's nature while acknowledging his

divine origin and preexistence, thereby maintaining a delicate balance without

falling into extremes of division or confusion (John 1:14; Phil.2:6-7; Col.1:19).

Throughout history, ecclesiastical gatherings and councils have played a crucial

role in adjudicating and shaping theological positions within the EOC. At the

3 Theodor Stanway, "The Ways of Ethiopian Christology" (lecture, Holy Trinity Orthodox Seminary, Addis
Ababa, n.d).
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heart of this discourse lies the distinctive position of the Ethiopian Orthodox

Church, which diverges from the Chalcedonian4 perspective—a formulation that

asserts Christ's unity in one divine person and two distinct natures (human and

divine). Instead, the Ethiopian Orthodox tradition affirms the belief in Christ's

human and divine natures without explicitly delineating them as separate entities,

thus avoiding the concept of "two natures" within one person, Christ. The

Ethiopian perspective on Christology remains a subject of ongoing discussion and

division within the Ethiopian Orthodox Church, as well as between the Orthodox

and evangelical communities to this day. Incarnation according to EOTC’s

Christology is “... the flesh and the divine word- the Logos, are perfectly united

without confusion, retaining their identity, like the unity between the Soul and

Body, in humanity under one person.”5 This paradoxical analysis tries to maintain

the position that God is eternally God (Isa.7:14; not to be man) and man remains

to be man (Jn.1:14; not to be God). These theological subtleties not only shape the

doctrinal structure of the church but also become focal points of contention in its

engagements, occasionally leading to opposition with the evangelical movement

within the country. To address this tension, the Ethiopian Orthodox Church has

sought reconciliation by amalgamating these four theological positions into the

"Tewahdo" (union) perspective, which holds sway among the majority of

adherents. While debates and discussions persist within the EOC, the concept of

"tewahdo" continues to inform its understanding of Christology and shape its

theological identity.

4 Council of Chalcedon, the Fourth Ecumenical Council convened in Chalcedo in AD 451 that is important in
the formulation of Christological doctrine. There are several resources that offer insights into the theological
debates and decisions made during the council one of which is: Price, R. M., & Gaddis, M. (Eds.). (2005). "The
Acts of the Council of Chalcedon." Liverpool University Press.
5 Esckeinder T. Woldegebriel, "Christological Conceptions within the Ethiopian Orthodox Tewhado Church
(EOTC) and the Ethiopian Evangelical Churches (EEC): Possible Christological-Soteriological Unity between
the EOTC-EEC," (PhD diss., The South African Theological Seminary, 2013).
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To delve deeper into the historical trajectory of kenosis beyond the

apostolic era, we must explore centuries of theological discourse that wrestled

with the implications of this concept. The essence of "emptying" in kenosis is

deeply intertwined with the Greek worldview, which emphasized the

“immutability and impassability of God.”6 This philosophical backdrop became a

focal point in Christological discussions from the early centuries onward, with

notable figures like Athanasius enduring multiple exiles due to their stance on this

matter. Dating back to Theodotion7 in the second century, the concept of kenosis

has evolved from a theological term into a sustained topic of debate over the

centuries. Influential figures8 such as Tertullian in the late second and early third

century, Bishop Gregory of Nazianzus in the fourth century and Bishop Cyril of

Alexandria in the fifth century, engaged with this concept in their respective eras.

In the Latin Vulgate9, translated by Saint Jerome of the fourth century, "he

emptied" is interpreted as "desolated his very self," with Tertullian employing the

phrase "exhausit," meaning "exhausted," in his work "Adversus Marcion."

The central concern during these times revolved around the question of

what Christ emptied himself of. There is no doubt that the Greek philosophical

6 Immutability and Impassibility: theological concepts that assert God’s unchanging nature and his inability to
be affected by external factors. While the traditional view is favored by theologians such as Erickson and
McGrath, Pinnock challenges the traditional views and advocates for relational understanding of God’s
nature.
7 Theodotion was a Greek translator of the Old Testament, known for his Greek translation of the Hebrew
Bible whose translations are referenced in various scholarly works (such as Septuaginta and the New Oxford
Annotated Bible with the Apocrypha), and editions of the Bible.
8 Tertulian’s focus was on the nature of Christ, particularly ephasizing his humanity and divinity though he
did not use the term kenosis. Gregory played particular role in shaping the doctrine of Trinity including his
reflection on the incarnation and divine nature of christ. Refer the, “Five Theological Oratios.” Cyril is
known for defending the orthodox Christological doctrine against Nestorianism.
9 Latin Vulgate is primarily associated with the work of Saint Jerome, its translator into Latin in the late fourth
century. His work is accepted as faithful translation of the the original Hebrew and Greek texts into Latin,
making Scripture accessible to Latin-speaking Christians. The Latin Vulgate played a crucial role in shaping
Western Christian theology and culture which remains to be an important text in Catholic tradition.
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worldview has its influence in this essence focused question. Similarly, during the

Reformation era, attention shifted to identifying the subject of the verb "emptied."

The Synod of Antioch in A.D. 341, for instance, addressed these queries by

asserting that Christ emptied himself of "the being equal with God"10 in the sense

of temporarily relinquishing his status or position at the right hand of God to

become the suffering Servant. The Ethiopian church remained with these early

theological reflections because of limited interaction with the East and West.

In medieval theology, further elucidations of the concept of kenosis

emerged, while Reformation theologians placed emphasis on divine attributes

such as omnipotence, omniscience, and omnipresence. During the seventeenth

century, theologians debated whether Jesus retained divine powers but

consciously restrained them, or if he possessed divine attributes but was unaware

of their full extent.

In the late 19th century, the Lux Mundi theological symposium,

articulated by Bishop Charles Gore11 and other scholars, sought to unravel the

mystery of Christ's identity as both fully divine and fully human. They interpreted

passages like Philippians 2:5-8 as referring to Christ's voluntary relinquishment of

divine privileges and assumption of human nature, culminating in his obedience

unto death on the cross. This period also witnessed scientific discoveries and

historical investigations that led to a reevaluation of the humanity of Jesus,

particularly in response to Darwinian theory and other intellectual currents of the

time.

10 The Person of Christ: The Kenotic Theory. Christianity Today. Wayne E. Ward, October 27, 1961
11 Charles Gore, A series of Studies in the Religion of Incarnation (Longmans, Green, and Co., 1889).
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The historical debates outlined above illustrate the Christian church's

ongoing struggle to comprehend and articulate kenosis within their life and

ministry. By familiarizing ourselves with these traditions, we equip ourselves with

invaluable tools for discerning the true meaning of Scripture and avoiding

misinterpretations. That is why it is said, “knowledge of the exegetical traditions

of the church is an aid for the interpretation of Scripture” 12 Doctrine, which

originates from Scripture, serves as a guidepost directing us back to Scripture

itself, but with a richer understanding. After being exposed to such varied

positions, we will confirm that "the purpose of dogma is to send us back to

Scripture as better readers." In essence, dogma encourages a deeper engagement

with Scripture, fostering a more profound comprehension of its teachings. In light

of this principle, as we delve into the discussion and seek answers to the questions

at hand, it's imperative to consider the various levels of interpretation

encapsulated within the quadriga. By incorporating these layers of understanding,

we can discern a more comprehensive perspective, allowing for a more nuanced

and insightful resolution to the debated issues

Towards Solving the Tension

It is aptly stated that what controls our reading and justifies the direction

of our move is the literal sense of the text within the canon.13 Reading the text is

being addressed by God who is speaking through it. We need a way of how to

12 Orrey McFarland, "Scripture and Doctrine" (lecture, Module 7, Leesson 33, Knox Theological Seminary,
Fort Lauderdale, January 13, 2017).

13 Orrey McFarland, "Scripture and Doctrine" (lecture, Module 5, Leesson 33, Knox Theological Seminary,
Fort Lauderdale, January 13, 2017).
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read Scripture that fits to what it is. Unlike the historical critical methods which

assume a human author wrote Scripture in a human situation, Steinmetz14

encourages us to embrace the Quadriga, a method of interpretation that traces its

roots to medieval theologians such as Origen and Augustine. Let's delve into an

examination of this historically debated text through the lens of the Quadriga

approach, which offers a multifaceted perspective by considering the literal,

allegorical, tropological, and anagogical aspects of Scripture. By adopting this

method, we aim to achieve a more comprehensive understanding of the text,

effectively balancing its nuanced meanings and insights.

To consider the literal sense, it should be clear to the readers of Phil. 2:5-

11 that this is a letter written by the real person Paul who was in prison to the real

church in Philippi who were having issues of unity over doctrinal matters as we

will see it below. The Epistle was addressed to the saints and leaders of the church

in Philippi (Philippians 1:1). These leaders find themselves divided over doctrinal

matters (1:27-30; 3:2-4; 3:18-20), unable to reach consensus due to pride, the cure

for which is humility, exemplified by Christ (1:28; 2:5-8) and Paul himself (1:15-

18; 3:2-11). Despite suffering in prison for his faith (Philippians 1:7, 12, 17),

facing threats to his life (1:21-24) and endangering those serving with him (2:30;

4:3), Paul remains unashamed (1:20) for being mocked or belittled (3፡4-7) in the

face of opposition from some brethren (1:14, 27), worsening his ordeal (1:17).

Paul empathizes with their similarly perilous and disheartening circumstances

(1:30; 4:6), thus urges them not to oppose each other but rather to unite despite the

adversity they face from false brethren (1:17, 30) and potentially unclear

14 David C. Steinmetz, "The Superiority of Pre-Critical Exegesis" (lecture, University of Chicago Divinity
School, Fort Lauderdale, 1982).
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teachings (3:15), possibly stemming from false teachers (3:2-4). Amidst these

challenges, Paul exhorts them to imitate him (3:17) and Christ (2:5-7), rejoicing as

both he and Christ did (1:18:19) due to the hope they share (1:23; 3:20-21).

However, the Philippians must maintain unity of thought around true doctrine

(3:2, 18) even when some matters are not clear for them (3:15). Paul

acknowledges the difficulty some may have in understanding (likely concerning

Christ), urging them to strive for the same understanding (3:15) and offering them

the unifying advice: "let us live up to what we have already attained" (Philippians

3:16, NIV), while remaining open to further revelation (3:15), a challenge shared

by Paul himself (3:8-14). From this summary, it becomes evident that the author

of the text in Philippians 2:5-11 urges the Philippians to anchor themselves in the

exemplary life and ministry of Christ. By doing so, they are encouraged to come

to unity drawing parallels between their own struggles and how Christ overcame

the challenges He faced, including trials and instances of belittlement. This

parallel serves as a source of inspiration and guidance for the Philippians,

reminding them of the steadfastness and resilience demonstrated by Christ in the

face of adversity.

The tropological (moral and ethical) lesson (how to live according to

God’s will) that can be drawn from the text (Philippians 2:5-11) is highlighted as

the importance of humility, selflessness, and obedience, as exemplified by Christ

Jesus, even Paul who emulated Him. The passage exhorts believers to mirror

Christs’s example by adopting a disposition of humility and service towards

others who are even bringing them suffering. The historical theological
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development of the kenosis doctrine over centuries must be balanced with a

thorough examination of the contextual and literal flow of the text.

The Allegorical (Doctrinal) sense that teaches deeper symbolic meaning

and it conveys doctrinal truth we get from Phil.2:5-11 is understanding the

person of Christ to be able to understand what the ultimate example of humility

and selflessness is, symbolizing the divine nature’s willingness to descend to

humanity’s level for its salvation.

The summarized quadriga for Philippians 2:5-11 is then as follows. The

literal reading recounts Christ’s obedient and humble incarnation, exemplifying

the essence of Christian discipleship and God’s love for humanity through His

selfless sacrifice. Allegorically, Christ’s descent from divine glory to human form

represents the eternal Word’s embodiment in flesh, serving as a model for

believers (mirroring the believers’ spiritual journey) to humble themselves and

serve others in humility and obedience, ultimately leading to spiritual

transformation and union with God. The historic creeds have provided

illumination, revealing to us the identity of Christ and the profound magnitude of

His sacrifice. Through them, we gain clarity on who Christ is and grasp the depth

of His sacrificial offering. Anagogically, Christ’s exaltation after his obedience to

death signifies the ultimate triumph over sin and death, offering believers hope for

their own future glorification and eternal life. It foreshadows ultimate victory and

glory awaiting believers in the future pointing towards heavenly realm where

Christ reigns supreme and where believers aspire to dwell for eternity.

Tropologically, it urges believers to embody Christ’s humility and servant-

heartedness in their lives, fostering unity and sacrificial love within the Christian

community. Swains15, in this connection, emphasizes the covenantal relationship

between God and humanity in Scripture, stressing its relational aspect and how it

fosters communion between them. Paul’s discussion of the problems in their

community mentioning the real concern about the dissension among members

(2:2-4; 4:2-3) and specifically about opponents over the issue of circumcision and

law observance (1:28; 3:2-3, 7-11, 18-19) gives us the literal context. He urges

them to strive side by side with one mind for the faith of the gospel (1:27). He

continues with the idea of the same mind and the same love (2:2) which requires

looking into the interest of others over one’s own (2:3-4). This kind of same

mindedness was in Christ and it should be in them also (2:5). He is pleading for

the life of the community to be formed by the mind of Christ – by the spirit of

humility and loving service to one another. Humility in this context is

characterized by a willingness to act in a manner that defies societal expectations

and personal status, while still maintaining one’s true identity and integrity. It

involves willingly embracing a role or position that is perceived as lesser or

beneath one's usual standing, without compromising one's inherent worth or

identity. For example, Paul's humility is exemplified by his decision to serve as a

minister to the low-class Gentiles, despite his own prestigious lineage and

unchanged identity. According to the quadriga method of interpretation, the

concept of Christ's dual nature – fully God and fully human – is examined

contextually in Philippians and canonically in other scripture passages such as

Deuteronomy 6:4 and 1 Corinthians 8:6. Additionally, the allegorical

interpretation found in the creeds further elucidates this theological understanding.

15 Scott R. Swain, Trinity, Revelation, and Reading: A Theological Introduction to the Bible and Its
Interpretation (London; New York: T&T Clark, 2011).
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Paul commends the Philippians the essential mind-set of Christ in the pain of his

own distress (Phil.2:8). This mind of Christ exhibited humility that is layered in

accession to the will of the Father, relinquishing of heavenly prerogatives, coming

in the form of slave rather than lord, and experiencing death itself (Phil. 2:6-7).

Christ did not refuse to obey to do and be these but emptied himself (from being

in the form of God). The issue here is whether the emptying (kenosis) implies

‘ceasing to be God’ upon ‘being in the form (morphe) of human.’ Paul, as he calls

the Philippians to have the mind of Christ, has already demonstrated this humility

in his own life and ministry.

Conclusion

This multifaceted approach emphasizes that true humility is manifested

in Christ's decision to add humanity to His divine nature, thus humbling Himself.

This perspective underscores the relational aspect highlighting Christ's willingness

to engage with humanity on a deeply personal level. About continuing into the

debates surrounding the interpretation of kenosis, the constraints of both the

paper's scope and my own cognitive limitations as a human being compel me to

humbly pause here. However, I am committed to persisting in my efforts to grasp

these concepts further, guided by the Scriptural advice found in the same epistle:

"living up to what I have already attained" (Philippians 3:16). This admonition

encourages continued growth and application of the knowledge and understanding

already acquired, even amidst ongoing inquiries and discussions, with an

expectation of further illumination from God who speaks to me as I read

Scripture.
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Bibliography

Erickson, Millard J. Christian Theology. Baker Academic, 2013. Lecture.

Gore, Charles. A series of Studies in the Religion of Incarnation. Longmans, Green, and Co.,
1889. Lecture.

McFarland, Orrey. "Scripture and Doctrine." Lecture, Module 5, Lesson 12, Knox
Theological Seminary, Fort Lauderdale, January 13, 2017.

McFarland, Orrey. "Scripture and Doctrine." Lecture, Module 7, Lecture 12, Knox
Theological Seminary, Fort Lauderdale, January 13, 2017.

Stanway, Theodor. "The Ways of Ethiopian Christology." Lecture, Holy Trinity Orthodox
Seminary, Addis Ababa, n.d.

Steinmetz, David C. "The Superiority of Pre-Critical Exegesis." Lecture, University of

Swain, Scott R. Trinity, Revelation, and Reading: A Theological Introduction to the Bible
and Its Interpretation. London; New York: T&T Clark, 2011. Lecture.

Woldegebriel, Esckeinder T. "Christological Conceptions within the Ethiopian Orthodox