KENŌSIS, ANAMNĒSIS, AND OUR PLACE IN HISTORY: A NEUROPHENOMENOLOGICAL ACCOUNT

Kenōsis, the self-emptying described in Philippians 2:5–8, is not a unique event but belongs to a class of experiences accessible to all people. Using phenomenology and cognitive neuroscience of altered states, the authors argue that kenotic experiences are ecstatic, involving a stepping out of one's self and history both phenomenologically and neurologically. This stepping out has often been seen as impossible, leading to kenōsis being treated as unique. The authors conclude that kenotic experiences are continuous with everyday experiences of the self's intimate communion with everything, suggesting kenotic Christology can be grounded in worldly experiences of living persons, not solely scripture.

Study at a glance

Abstract

We assess St. Paul's account of kenōsis in Philippians 2:5–8 from a neurophenomenological horizon. We argue that kenōsis is not primarily a unique event but belongs to a class of experiences that could be called kenotic and are, at least in principle, to some degree accessible to all human beings. These experiences can be well analyzed, making use of both a phenomenological approach and the cognitive neuroscience of altered states of consciousness. We argue that kenotic experiences are ecstatic, in that they involve—both phenomenologically and neurologically—one's “stepping out of” his/her self and history. This seemingly impossible task of stepping out has led to the understanding of kenōsis as a unique event. We conclude that kenotic experiences are continuous with common, everyday experiences of the self's intimate communion with everything that exists. This means that kenotic Christology does not necessarily have to rest solely on the scriptures but can also be arrived at by way of the worldly experiences of actual, living persons.