Journal: Bibliotheca Sacra
Volume: BSAC 54:216 (Oct 1897)
Article: The Incarnation As A Proof Of The Doctrine Of The Kenosis
Author: F. C. H. Wendel

BSac 54:216 (Oct 1897) p. 729

The Incarnation As A Proof Of The Doctrine Of The Kenosis

Rev. F. C. H. Wendel

The Incarnation as the all-important point for the earthly career of the Christ is also the all-important point for the doctrine of the Kenosis. If we are to build up a historical doctrine of the Christ upon the basis of the New Testament, our starting-point must be the Incarnation, as the first historically attested fact of his life on earth. The view we take of this important event will, to a great extent, determine our entire Christology. To give any historical sketch of the various views held with regard to this event, or even to enter fully into its Christological significance, would lie far outside the scope of my present purpose, which is merely to define the Incarnation from the standpoint of the Kenosis.

The New Testament accounts of the Incarnation may be arranged under five heads: 1. The miraculous Birth from the Virgin (Matthew and Luke); 2. The πέμψις, or Mission from the Father (Jesus, John, and Paul); 3. The παρουσία, or Coming, out of a preexistent state of Glory, into the world (Jesus and John); 4. The Assumption of the Flesh, or the Incarnation proper (John and Paul); and 5. The Kenosis or self-emptying of the Logos in becoming Incarnate (Paul). Yet, while making this distinction, I am well aware that these classes of statement overlap; but I think that this arrangement has the recommendation, at least, of clearness and convenience.

BSac 54:216 (Oct 1897) p. 730

I. The first class of passages records the Annunciation, the miraculous Conception, and the Birth (Matt. 1:18–24; Luke 1:26–38, the annunciation, and Luke 2:1–10, the birth). There is really little, if anything, to add to the Bible narratives, which are straightforward accounts of a historical event. A great deal has been written on the manner both of the conception and the birth,—but to very little purpose. The Roman Catholic dogmata of auricular conception and of a birth clauso utero are sufficiently familiar to all to require more than a passing notice. Just how this conception and Virgin birth were possible, is beyond the scope of our knowledge. All we can say is that conception and birth are both alike miraculous. Nor can a purely human analogy help us much, though we shall have to return to this point later on. The analogy fails us just at the vital point, when we ask, How is any conception possible? So far as I have been able to ascertain, conception is the ultimate fact of human biology, which is unexplained and, probably, unexplainable. And, if w...