kenotic

The kenotic theory is dangerously vulnerable on a number of grounds.

It is here, therefore, that Warfield chooses to focus his arguments against the kenotic theory.

One emphasis, for which Gore himself was especially noted, was on kenotic christology.

The kenotic ethic is the ethic of Jesus, considered as the ethic of sacrifice.

Sadly, there is a pseudo-evangelicalism that bears little resemblance to the original kenotic communities who were led and infused by the Spirit of Christ.

The postmodern God is emphatically the God of love, and the economy of love is kenotic.

He arrived at a kenotic doctrine of incarnation following his fellow Scot P. T. Forsyth.

This led him to expound a kenotic doctrine of the incarnation (clearly influenced by Bishop Charles Gore and Thomasius).

Popular priests are defined as "kataphatic" ("filling") in character, while professional Taoists are "kenotic" ("emptying", apophatic).

Much of the controversion was over the kenotic phrasing that Christ expressed in the New Testament to express submission to God the Father.

Christological inferences in the context of chapter four of the Song of Solomon suggest a kenotic significance to Amana.

Kenotic christology took this to mean that in becoming man, the Son of God divested himself of his specifically divine attributes, such as omniscience and omnipotence.

Being has a kenotic structure; the infinite and 'essential' goes out of itself into limitation to become the particular and 'existential', which then yearns back towards the absolute.

Earlier, liberation theologians such as Jurgen Moltmann also dealt with concepts such as the kenotic, or self-emptying nature of God in Christ.

The kenotic God of Christian faith cannot be known in quiescence only in activity -- in transformative outpouring, in a Kingdom which is dawning.

The kenotic theory therefore offers an inadequate understanding of what the Incarnation is and thus makes the Incarnation a thoroughly inadequate basis for any knowledge of God.

Fourth, contemporary cosmology affirms God by releasing philosophical naturalism from its moorings, thus freeing up the kenotic impulse in theology, ethics and the social sciences, which are value-filled, not value-free.

The book's conceptual development draws on the pioneer liberal Orthodox dogmatics of Archimandrite Feodor, and his development of kenotic Christology based on the Lamb of God.

Where he differed from other kenotic theologies of the atonement was the claim that Christ did not give up his divine attributes but condensed them; i.e., the incarnation was the expression of God's omnipotence rather than its negation.

Cupitt is taking the path of many mystics by saying that faith is not information gathering or belief but a radical death into unknowing, a kenotic embrace of the void rather than a retreat into a closed circle of certainty.

Bishop William Colenso, the author of a well-known textbook of arithmetic, proposed a 'kenotic Christology'(in which Jesus had abandoned his divine attributes while on Earth) in his St Paul's Epistle to the Romans in 1861.

He is credited for introducing the concept of Kenotic Christology into German theology, of which, his aim was to provide an understanding of the limited consciousness of Jesus Christ, without denying the unity of deity and humanity in Christ.

Kenotic christology of this sort did have its own internal problems: on closer examination it is not easy to understand what exactly it can mean to speak of this 'self-emptying', and attempts to make the matter more precise tend to fade into a tangle of artificialities and contradictions.

Contrary to what the label "Adoptionist" might suggest, Elipandus accepted the full humanity and divinity of the person of Jesus Christ; Elipandus' use of adoptivus in reference to Christ appears in his exegesis of the "kenotic hymn" of Philippians 2:6-7.

In The Person and Place of Jesus Christ (1909), a book often regarded as his best, he found the two-nature doctrine of Christ deficient, inclining to the kenotic theory, which he modified by thinking of a 'pleroma' following the resurrection and exaltation of Jesus.