RELIGIOUS ENCYCLOPEDIA
Kenosis Kent
English and American theories of kenosis are scarcely more than reproductions of German speculation on the same subject, influenced by the same motives and exhibiting the same general types (see Chhistology). The conditions which determined this movement in Christology were — the pantheistic philosophy of Hegel and Schleiermacher which broke down the division wall between God and man and introduced a 13. Eng- universal principle of identity; a hulish and manitarian spirit which directed at- American tention to the nature, the ideals, and Treatment, the possibilities of man; a new interest in the historical Christ, fostered and made fruitful by a more adequate study of Christ and his times, especially by means of the synoptic Gospels; and a better method of psychology by which the human consciousness is interpreted and a truer estimate of personality reached. The three types of kenosis represented by English and American writers are: (1) During the whole period of the Incarnation, although the essential deity existed necessarily at all times and in all places, yet his conscious and efficient deity was wholly quiescent; he became very man. Only at the resurrection did he reassume the full power of deity — a condition insoluble to the reason (H. Crosby, The True Humanity of Christ, New York, 1880). (2) The Son of God voluntarily surrendered or abandoned certain natural prerogatives or external attributes of God, while he yet retained the essential, ethical properties of truth, holiness, and love (C. Gore, The Incarnation, New York, 1891, p. 172; A. M. Fairbairn, The Place of Christ in Modern Thought, New York, 1893, p. 476). (3) On the basis of an original kinship of God and man, in the incarnation by self-limitation God has become man (W N. Clarke, An Outline of Christian Theology, New York, 1898, pp. 291-293; H. Van Dyke, The Gospel for an Age of Doubt: The Human Life of God, New York, 1897, pp. 123-167). Two explanations of this alleged inner change of the Logos in the Incarnation are given. One is the capacity of consciousness to retire a portion of its riches into the region of the subconscious so that for the time they become as if they were not (R. H. Hutton, Essays Theological and Literary, London, 1871, pp. 259-260). The other suggestion is derived from the assumption of a self-limitation of God in the creative action and with reference to future choices and deeds of moral beings; and the Incarnation is a further exhibition of the principle by which God governs himself in relation to the world (D. W. Simon, Reconciliation through Incarnation, Edinburgh, 1898). There is at present a strong tendency to seek a solution of the problems raised by the personal life of Christ by the ethical, rather than by the metaphysical, path. C. A. B.
Bibliography: The history of the subject is necessarily dealt with in the treatises on the history of doctrine and on dogmatics, especially in the sections on Christology. Consult further: F. C. Baur, Die christliche Lehre von der Dreieinigkeit und Menschwerdung Gottes, 3 vols., Tubingen, 1841-43; M. Schneckenburger, Zur kirchlichen Theologie. Die orthodoxe Lehre vom doppelten Stande, Pforzheim, 1848; I. A. Dorner, Entwickelungsgeschichte der Lehre
von der Person Christi, 2 vols., Stuttgart, 1845-53, Eng. transl., Hist, of the Development of the Doctrine of the Person of Christ, 5 vols., Edinburgh, 1861-63; idem, in Jahrbucher fiir deutsche Theologie, i (1856), 361-416; A. Tholuck, Disputatio christologica de Phil. ii. 6-9, Halle, 1848;
G. Thomasius, Christi Person und Werk, vol. ii., Erlangen, 1857; H. Schultz, Die Lehre von der Gottheit Christi, Gotha, 1881; F. J. Hall, The Kenotic Theory Considered, with Particular Reference to its Anglican Forms, London, 1898; O. Bensow, Die Lehre von der Kenose, Leipsic, 1903; R. C. Morgan, God's Self-emptied Servant, ib. 1906; Harnack, Dogma, iv. 140, 161-162, vii. 244; DCG, i. 927- 928; and the commentaries on Philippians.
KENRICK, FRANCIS PATRICK: Archbishop of Baltimore; b. at Dublin, Ireland, Dec. 3, 1797; d. at Baltimore July 8, 1863. He received his theological training in the College of the Propaganda, Rome, and came to America in 1821. He was the head of the Roman Catholic seminary at Bardstown, Ky., 1821-30, coadjutor bishop of Philadelphia 1830-42, bishop of Philadelphia 1842-51, and archbishop of Baltimore 1851-63. As apostolic delegate he presided over the first plenary council of the United States, convened at Baltimore May, 1852 (see Baltimore Councils) ; and in 1859 the pope conferred upon him and his successors the "primacy of honor" over other American archbishops. Besides polemical works, he wrote Theologia dogmatica (4 vols., Philadelphia, 1839-40; 2d ed., 3 vols., Mechlin, 1858), and Theologia moralis (3 vols., 1841-43; 2d ed., Mechlin, 1859). These volumes constitute a complete body of divinity, and are considered classical in the Roman Catholic seminaries of America. He also published an annotated and revised translation of the entire New Testament (2 vols., New York, 1849- 1851), and of the Psalms, Book of Wisdom, and Canticles (Baltimore, 1857), Job and the Prophets (1859), the Pentateuch (1860), and historical books of the Old Testament (1862).
Bibliography: J. J. O'Shea, The Two Kenricks, Philadelphia, 1904.
KENRICK, PETER RICHARD: Archbishop of St. Louis, brother of Francis Patrick Kenrick (q.v.); b. at Dublin, Ireland, Aug. 17, 1806; d. at St. Louis Mar. 4, 1896. He studied theology at Maynooth, came to Philadelphia in 1833, took charge of The Catholic Herald, and became pastor of the cathedral parish of Philadelphia in 1835. After having been for a time president of the diocesan seminary he became vicar-general about 1837. He was coadjutor bishop of St. Louis 1841-43, bishop 1843-47, and archbishop 1847-96. In the Vatican Council he opposed the dogma of papal infallibility, but accepted it when it was promulgated. Besides a number of translations, he published The Holy House of Loretto (Philadelphia, n.d.), and The Validity of Anglican Ordinations Examined (1841). Bibliography: J. J. O'Shea, The Two Kenricks, Philadelphia, 1904.
KENT, CHARLES FOSTER: Congregationalism b. at Palmyra, N. Y., Aug. 13, 1867. He was educated at Yale (B.A., 1889; Ph.D., 1891), Yale Divinity School (B.D., 1891), and the University of Berlin (1891-92). After being instructor in the University of Chicago(1893-95) and professor of Biblical literature and history in Brown University (1895-1901), he became, in 1901, Woolsey professor
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