Deliverence and Kenosis in Genesis and Exodus

In Christian theology, kenosis (Greek: κένωσις, kénōsis, lit. [the act of emptying]) is the ‘self-emptying’ of Jesus’ own will and becoming entirely receptive to God’s divine will. The word ἐκένωσεν (ekénōsen) is used in Philippians 2:7, “[Jesus] made himself nothing …” (NIV).

This pathway of love leads to Deliverence from the world and all its false deceits.
The 9 paintings show the “type” of Deliverence through the story of Tobias and Sarah and their Marriage which is achieved with Divine assistance from the Angel Raphael.

The kenosis begins from the very moment of creation ex nihilo, as Von Balthasar writes .
“Beauty is the first and the last” (p. 18, v. 1) We are called from Beauty and back to Beauty.
The kenosis is in the fire of prelapsarian communion in it’s origin, and when that fire is misused, Von Balthasar writes that; “whoever sneers as beauty will nor longer be able to pray or love (p.18, v. 1). This is optic fall of the creature who is now devoid of the sanctifying power of Beauty
But the kenosis is going to be fulfilled again, as we see an angel guarding the entrance of Eden with a flaming sword, as it is going to be redeemed and transfigured again. 
The wind-eye (window of the human soul) is going to be redeemed as God’s people “look” and “await” to see Salvation come like the dawn, as God enacts a transcendent Theodrama to raise up the natural to the Supernatural and even beyond this to God himself(p. 33, v. 1)
The first Kenosis to Abram – go – pour out your life, he is promised descendants like the stars of heaven (kenosis)
This kenosis of Abram is the challenge of sacrificing your whole being, all that you are – in this way he becomes a nation and a spiritual communion, through kenosis – the beautiful must lead us into the spiritual dimension of communion… The beauty of God is fructifying and efficacious to build up (p.33, v. 1)
Jacob sees the hierarchical angelic ascent to God and His emanating kenosis as he himself asks;
“Should we not consider the art of God to be the transcendent archetype of all worldly beauty? (P. 67, v. 1) This helps him frame the relationship he sees between God and the world.
Kenosis of Joseph – losing everything to gain everything, Jospeh typifies the dynamic of Kenosis – in the intellects fidei (p73, v.1) it is the very structure of the spiritual life that keeps being reflected in the transcendent biblical narratives starting with Abraham. God’s Fire being the liminal boundary of the artistic expression, a fire both transcendent and immanent and all-at-once present and eternal that call out and calls to return. Jospeh’s life is an exit and return, with God as the worker of the Masterpiece.
Kenosis of Moses –    
The culmination of the plagues in the Pillar of Fire
Passover; God outpours salvation on His people.
The Pillar of Fire in the desert is the guide
Parting of the Sea – A Kenosis of authority over natural conditions for the sake of saving his people.
He awaits God’s and “sees” him as the Kenosis of the Secret Fire, and it is in this free fire that he gives the Law, it is first “seen in fire” The Spirit’s shaping power, (p. 76, v. 1)
VB Pg 101 (Seeing the Form 1)
Manna is God’s Kenosis – sweet and filling.
Water from a rock is an overabundance coming from God’s outpouring.
Theophany at Sinai – the mysteries beyond the world (p. 104, v. 1). God is pouring out his Law for the freedom of humanity.
The Order of The Priesthood (p.113), not destruction but Gloria Dei being poured over a person due to their sacrifice. The Gloria Dei being our own personal Heart-of-Hearts.

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