Kenoticism, also known as kenotic theology or kenotic Christology, is an unbiblical view of Christ’s nature. Kenoticism teaches that the divinity of the Son of God was somehow lost or lessened when the Lord took on human flesh and entered the world.

1. What is a 'Kenotic' Christ?
Kenoticism, also known as kenotic theology or kenotic Christology, is an
unbiblical view of Christ’s nature. Kenoticism teaches that the divinity
of the Son of God was somehow lost or lessened when the Lord took
on human flesh and entered the world.
The word kenoticism comes from the Greek word kenoó, a form of
which is translated “emptied” in some translations of Philippians 2:7.
Who, being in the form of God, thought it not robbery to be equal with God:
But made himself of no reputation, and took upon him the form of a servant,
and was made in the likeness of men:” Philippians 2:6–7
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2. Kenotic theology or kenotic Christology, first introduced in the late
1800s by German theologian Gottfried Thomasius (1802–1875), is based
on the idea that Jesus actually laid aside some of His divinity in order
to be more like human beings.
“Who, being in the form of God, thought it not robbery to be equal with God:
But made himself of no reputation, and took upon him the form of a servant,
and was made in the likeness of men:” Philippians 2:6–7
This verse is used as the proof text for this idea, according to
kenoticism.
The biblical truth is that Jesus the Christ fully possessed both a divine
nature and a human nature, and the two natures co-existed in what is
often called the hypostatic union. Kenoticism is an attempt to redefine
the nature of Christ.
It is only the divine nature of Christ that kenoticism calls into question,
not His human nature. Most people can easily accept the reality of
Jesus’ humanity. Few would argue with the fact that Jesus was born,
lived, and died as a human being. What is harder to accept is that He
was born, lived, and died—and rose again—as God incarnate.
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3. If Jesus divested Himself of some of His divine attributes, as some
teach, then we have some theological problems. First, emptying
Himself of any part of His divinity would render Jesus less than fully
divine. If He had temporarily laid aside His omniscience,
omnipotence, etc., He would have ceased being the divine Son of God.
But God cannot stop being God, even for a moment.
Another significant problem with kenotic Christology involves the
eternal destiny of all who follow Christ. No mere human being can
fulfill the role of Savior. If Jesus were not the infinite second Person of
the triune God, His sacrifice would be insufficient. If Christ were not
divine, if He had given up His divinity at any point in time, the
efficacy of His sacrifice on the cross would be nullified. To be the
Savior, Jesus was at every moment both fully God and fully man.
How, then, do we understand Philippians 2:6–7, which says that the
Son of God “emptied” Himself as He took on the form of a servant? In
what way did Jesus “empty” Himself? We begin with context. Verses 1
—5 describe the attitude believers should adopt, one that “was also in
Christ Jesus.” Believers are to exhibit humility and lowliness of mind,
having the same self-sacrificial mindset that Jesus had. He didn’t use
His equality with God to His own advantage; rather, He took on the
form of a servant. Believers are to emulate Christ by becoming humble
and obedient.
Believers do not put off their human attributes and become something
else, any more than Jesus put off His divine attributes. Rather, they
look to Jesus as their example and subjugate their impulses and
desires for the sake of others.
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4. Christ’s “emptying” of Himself was the laying aside of the privileges of
divinity, not divinity itself. In heaven, the Son of God possessed
infinite honor and glory and adoration. But He chose to leave that
position of honor, and He “made himself nothing” (Philippians 2:7).
When He came to earth, He veiled His glory and chose to occupy the
position of a servant.
The kenosis spoken of in Philippians 2:7 was a self-renunciation but not
an emptying of deity. Jesus never ceased to be God the Son, and He
did not exchange deity for humanity.
What Jesus did was set aside His heavenly glory. And He voluntarily
refrained from using His divinity to make His way easier. His miracles
were not done to benefit Himself but to help others. During His
earthly ministry, Christ completely submitted Himself to the will of
the Father (John 5:19).
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5. At times, Jesus intentionally veiled His attributes that at other times
were fully on display. When He healed the sick, walked on water, fed
the 5,000, and raised Lazarus from the dead, Jesus’ divine nature was
fully evident. When He allowed Himself to be hungry, thirsty, beaten,
abused, and crucified without retaliating, He was intentionally
restricting His divine power. He did not give up His power; rather, He
chose to subjugate it for a greater good. But at no time during His life
was Christ ever without the fullness of divinity (Colossians 2:9).
Discussions of kenoticism are complicated by the fact that the term
kenosis is used as a synonym for kenoticism. The Bible teaches the
kenosis of Christ, but it does not teach that Jesus gave up any divine
attributes. Kenosis must be understood within the larger context of
the whole of Scripture. And when teachers speak of kenosis, we must
be sure to understand how they are using the term. Kenoticism is a
heresy that takes the biblical concept of kenosis too far.
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