Sentences with phrase «kenosis in»

Beyond this, however, it does not seem best to understand kenosis in 2:7 as a reference to Jesus emptying Himself of His divine nature.

Not exact matches

Humility is a distinctively Christian virtue, grounded in the doctrine of Christ's kenosis.

Divine kenosis, she insists, does not mean that divine power is sacrificed but rather that it is relocated in a «relational love» that brings about forgiveness and awakens an ethic of care and compassion for others.

It is in the kenosis, the self - emptying, of the Son that the Father effects salvation in the power of the Spirit.

His attempt to build a radical doctrine of Incarnation on the kenosis hymn in Phil.

Altizer betrays his assumption of a metaphysics when he states, «Hegel's central idea of kenosis, or the universal and dialectical process of the self - negation of being, provided me with a conceptual route to a consistently kenotic or self - emptying understanding of the Incarnation, an understanding which I believe has been given a full visionary expression in the work of William Blake.»

We must be willing to have a kenosis moment like Jesus in Philippians 2, where he willingly gave up his privilege to learn obedience and create the possibility for salvation to occur for creation.

The special logic of this theory, after all, is that the Christian philosopher — having surmounted the «aesthetic,» «ethical,» and even in a sense «religious» stages of human existence — is uniquely able to enact a return, back to the things of earth, back to finitude, back to the aesthetic; having found the highest rationality of being in God's kenosis — His self - outpouring — in the Incarnation, the Christian philosopher is reconciled to the particularity of flesh and form, recognizes all of creation as a purely gratuitous gift of a God of infinite love, and is able to rejoice in the levity of a world created and redeemed purely out of God's «pleasure.»

Perhaps it is only in the eschaton, when the kenosis of the Father has come to an end and God is all in all, that God will show his justice in permitting the suffering of the world, in allowing the cries in Rama, and in every corner and breast of this world where Rachel's cry is perpetually heard.

Experience itself, therefore, is only truly consummated in the passion of generation where the spontaneous expression of bodily energy duplicates and even makes incarnate in each individual body the universal process of the kenosis or emptying of the Godhead.

In other words, the result of the «incarnation» of omega in alpha is a descent or kenosis, a concealment and an absence from the future, such that the very proof of the presence of omega in alpha is precisely its absencIn other words, the result of the «incarnation» of omega in alpha is a descent or kenosis, a concealment and an absence from the future, such that the very proof of the presence of omega in alpha is precisely its absencin alpha is a descent or kenosis, a concealment and an absence from the future, such that the very proof of the presence of omega in alpha is precisely its absencin alpha is precisely its absence.

That insight had such significance for John Paul that he would return to it fourteen years later in Fides et Ratio, writing that the chief purpose of theology «is seen to be the understanding of God's kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love which gives itself and seeks nothing in return.»

Kenosis Try Lord Raglan's The Hero, A Study in Tradition, Myth and Drama In it he outlined 22 common traits of god - heroein Tradition, Myth and Drama In it he outlined 22 common traits of god - heroeIn it he outlined 22 common traits of god - heroes.

Only the acceptance of the mission of the Suffering Servant, i.e., mission in Christ's way, and a theology of kenosis or self emptying, will enable us to cross a frontier.

To explain how, he turned to the second chapter of Paul's Letter to the Philippians where the apostle speaks of the self - emptying or kenosis of God: «Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant... [and] humbled himself and became obedient unto death, even death on a cross.»

But before we can fully understand Altizer's call for the death sentence upon all sacred entities in general, and God in particular, we must add Altizer's emphasis upon kenosis, the Self - emptying of God into historical being.

In «Kenosis and Subversion: On the Repression of «Vulnerability» in Christian Feminist Writing,» she argues that the «paradox of power and vulnerability» is best exemplified by «this act of silent waiting on the divine in prayer..In «Kenosis and Subversion: On the Repression of «Vulnerability» in Christian Feminist Writing,» she argues that the «paradox of power and vulnerability» is best exemplified by «this act of silent waiting on the divine in prayer..in Christian Feminist Writing,» she argues that the «paradox of power and vulnerability» is best exemplified by «this act of silent waiting on the divine in prayer..in prayer....

Open theism argues that God does not know «the future», either because it does not yet exist to be known, or because God chooses not to know it, in an act of kenosis (self - emptying).

One word is deeply revealing here, and that is the Pauline word kenosis (Philippians 2:5 - 8), a word which Hegel explicitly employs in many of the most crucial and difficult passages of the Phenomenology, and that calls forth the theological meaning of Aufhebung as a divine and ultimate self - emptying or self - negation.

This is the kenosis which fully and openly occurs in the Crucifixion, but which Christian orthodoxy from its very beginning had affirmed to occur only in the humanity and not in the divinity of Christ, an orthodoxy reversed by Luther, and if only here Hegel was a deeply Lutheran Christian.

But if Jesus is the sacrament of God's own reality, as Christian faith teaches, we must conclude once again that the essential content of revelation is nothing other than the kenosis of God that opens up the future to an all - inclusive vision promised in the resurrection.

We should emphasize, though, that the self - kenosis of God is not a negative occurrence in the Godhead but a positive movement whose purpose is that of bringing about relationship to God's other.

The audacity of this belief in the divine kenosis has often been lost by long familiarity with it.

Informed by contemporary experience of the apparent eclipse of mystery, by the sorrow and oppression in much social existence, by the horrors of genocide, and by the modern threat of meaninglessness to the individual's existence, we now seem to be noticing more explicitly than ever before the image of God's self - emptying, or kenosis, that has always been present in Christian tradition.

But even they show that the contrary is the case, as Altizer himself demonstrates when he claims that he is talking about the absolute immanence or «presence - in - this - world» of the Word or Spirit, in consequence of the radical kenosis or self - emptying of the transcendent deity usually denoted by the word «God».

It is that crucial motif in Christianity that theologians have called the kenosis, the humiliation of God: The same God who has all power, who created this world and all possible worlds, has taken upon himself the form and the fate of an ordinary man, and indeed a man who suffered the most agonizing afflictions of betrayal, torture, despair, and death.

Barfield's conception of the incarnation as a freeing of man, in the course of time, to say the Divine Name («I am...») here coalesces with Altizer's idea that the death of God frees us to see the contemporary reality of a continuing incarnational kenosis leading to a nonhubristic apotheosis of man.15 Barfield has achieved with his metaphorical sensitivity a pre-view of a «final participation» which is the coincidentia oppositorum Altizer was insufficiently able to apprehend with his dialectical method.

Therefore, in Christ's life and death the Christian must believe that transcendence was fully transformed into immanence and finally died to itself.5 It is not at all clear why the Christian must accept so literal an interpretation of the kenosis doctrine.

In moving beyond kenotic christology to kenotic theology, MacGregor called God «kenotic Being» and considered kenosis to be «the root principle of Being.»

Their hesitation primarily stems from the question of whether the notion of emptiness, conceived as a dynamic emptying of all distinctions, can sustain a commitment to ethics, history», and personhood with the seriousness and even ultimacy that they, precisely as people standing in the Christian tradition, think necessary The Jewish participant, while less concerned with kenosis, shares their concern for the potential loss of ultimacy in the realm of historical action with its ethical norms and deep sense of personhood.

Anastasios went on to say that from the first movement of His presence in humanity, Christ made Kenosis (self - emptying) the revelation of the power of love of the triune God.

In both monasticism and marriage there is a «mutual kenosis,» a shared self - emptying.

This, as you know, is all part of the Kenosis doctrine, that Jesus chose to set aside the independent use of some of his attributes in order to fulfill His mission, to become fully man.

And when this mutual kenosis is present, Williams writes, we find in sexuality an experience of grace, the body's grace:

Yet he also insisted that Christ's kenosis — the divine self — emptying hymned in Philippians 2 — can accomplish what is humanly impossible: the emptying of human egoism for the sake of true charity.

The divine kenosis is for our participation in the divine plerosis.

Of course, Altizer's conception of the kenosis necessarily excludes a transcendent being who continues in existence after the coming of the Lord.

In Christian theology, kenosis (Greek: κένωσις, kénōsis, lit.