KENNY
617
KENRAGHT7
built a vessel — described by his contemporaries as " a
vast ship of great burden" — for trading purposes,
called the St. Salvator, which remained the property
of the see till 1472, when it was wrecked. At the death
of James II, in 1460, Kennedy was chosen a regent of
the kingdom, and exercised the office until his death
five years later. The remains of his splendid tomb are
still to be seen in the ruined chapel of St. Salvator's.
Kennedy was one of the most learned, wise, and pious
prelates of the ancient Scottish Church.
Lyon, History of SI. Andreas (Edinburgh, 1843), I, 218-230; Regislr. Prior. S. Andrea (Edinburgh, 1S41): Lang, St.Andrews (London, 1893), 79-86; Lindsay of Pitscottie, Chronicles of Scotland, ed. Dalyell (Edinburgh, 1814); Crawford, Chan- cellors of Scotland^ 82; Tytler. in his Hist, of Scotland (Edin- burgh, 1864), II, 138, 196, an eloquent panegyric.
D. O. Hunter-Blair.
Kenny (William John. See St. Augustine, Dio- cese OP.
Kenosis, a term derived from the discussion as to the real meaning of Phil., ii, 6 sqq. : " Who being in the form of God, thought it not robbery to be equal with God: But emptied [cK^yuffev] himself, taking the form of a servant, being made in the likeness of men, and in haljit found as man." The early Reformers, not satis- fied with the teaeliing of Catholic theology on this point, professed to find a deeper meaning in St. Paul's words, but Luther and Melanchthon failed in their speculations. John Brenz (d. 10 September, 1570), of Tubingen, maintained that as the Word assumed Christ's human nature, so His human na- ture assumed the Word; hence His human nature not only possessed the Divinity, but had also the power to make use of the Divinity, though it freely ab- stained from such a use. Chemnitz differed from this view. He denied that Jesus Christ possessed the Di- vinity in such a way as to have a right to its use. The kenosis, or the exinanition, of His Divine attributes was, therefore, a free act of Christ, according to Brenz; it was the connatural consequence of the Incarnation, according to Chemnitz.
Among modern Protestants the following opinions have been the most prevalent: (1) Thomasius, De- litzsch, and Kahnis regard the Incarnation as a self- emptying of the Divine manner of existence, as a self- limitation of the Word's omniscience, omnipresence, etc. (2) Gess, Reuss,and Godet contend that the In- carnation implies a real depotentation of the Word; the Word became, rather than assumed, the human soul of Christ. (3) Ebrard holds that the Divine prop- erties in Christ appeared under the Kantian time-form appropriate to man; his kenosis consists in an ex- change of the eternal for a time-form of existence. (4) Martensen and perhaps Hutton distinguish a double life of the Word: In the Man-Christ they see a kenosis and a real depotentation of the Word; in the world the purely Divine Word carries on the work of mediator and revealer. According to Godet, and probably also Gore, the Word in His kenosis strips Himself even of His immutable holiness. His infinite love, and His personal consciousness, so as to enter into a hviman development similar to ours.
According to Catholic theologj', the abasement of the Word consists in the assumption of humanity and the simultaneous oecultation of the Divinitj'. Christ's abasement is seen first in His subjecting Himself to the laws of human birth and groAvth and to the lowliness of fallen human nature. His likeness, in His abase- ment, to the fallen nature does not comprise the actual loss of justice and sanctity, but only the pains and penalties attached to the loss. These fall partly on the body, partly on the soul, and consist in liability to suffering from internal and external causes.
(1) As to the body, Christ's dignity excludes some bofliiy pains and states. God's all -preserving power inhabiting the body of Jesus did not allow any corrup- tion; it also prevented disease or the beginning of cor-
ruption. Christ's holiness was not compatible with
decomposition after death, which is the image of the
destroying power of sin. In fact, Christ had the right
to be free from all bodily pain, and His human will
had the power to remove or to suspend the action of
the causes of pain. But He freely subjected Himself
to most of the pains resulting from bodily exertion
and adverse external influences, e. g. fatigue, hunger,
wounds, etc. As these pains had their sufficient reason
in the nature of Christ's body, they were natural to
Him.
(2) Christ retained in Him also the weaknesses of the soul, the passions of His rational and sensitive ap- petites, but with the following restrictions: (a) Inor- dinate and sinful motions are incompatible with Christ's holiness. Only morally blameless passions and affections, e. g. fear, sadness, the share of the soul in the sufferings of the body, were compatible with His Divinity and His spiritual perfection, (b) The origin, intensity, and duration of even these emotions were subject to Christ's free choice. Besides, He could prevent their disturbing the actions of His soul and His peace of mind.
To complete His abasement, Christ was subject to His Mother and St. Joseph, to the laws of the State and the positive laws of God; He shared the hard- ships and privations of the poor and the lowly. (See
COMMUNICATIO IdIOMATUM.)
Lombard, lib. III. dist. xv-.xvi, and Bonav., Scot., Biel on these chapters; St. Thomas, III, Q. xiv-xv, and Salm., Suar., Vasq. on these chapters; Petavius, X, iii, sqq.; Thomassin, IV, xi-xii; ScaEBBEN. Dogmatik. III. 266-74; Brxjce, Humilia- tions of Christ, 113 sqq.; Gore, Bampton Lectures (1891), 147; Hanna in The New York Review, I, 3()3 sqq.; the commentators onPAi(.,u, 6sqq. A. J. MaaS.
Eenraghty (Kiueacha, Kinrechtin, or Maken- RACHTUs; in Irish MacIonnrachtaigh, anglicized H.\nrattv and Enright), Irish priest, d. 30 April, 1585, at Clonmel, Co. Tipperary. He was the son of a .silversmith at Kilmallock, embraced the ecclesias- tical state, studied abroad, and graduatetl bachelor in theology. Returning to Ireland, he became chap- lain to Gerald, sixteenth Earl of Desmond, and shared the fortunes of his patron's struggle against Queen Elizabeth. In September, 15S3, a fugitive with the earl, he was surprised on Sliabh Luachra by Lord Roche's gallowglasses, and handed over to the Earl of Ormond. By Ormond's command he was chained to one Patrick Grant, and sent to prison at Clonmel. Here he lay in irons, exhorting, instructing, and hear- ing confessions at his prison grate until April, 1585. His jailer was then bribed by Victor White, a leading townsman, to release the priest for one night to say Mass and administer the Paschal Communion in White's house on Passion Sunday. The jailer secretly warned the President of Munster to take this oppor- tunity of apprehending most of the neighbouring recusants at Mass. In the morning an armed force surrounded the house, arrested White and others, seized the sacred vessels, and sought the priest every- where. He had been hidden under straw at the first alarm, and, though wounded when the heap was probed, ultimately escaped to the woods. Learning, however, that White's life could not be saved but by his own surrender, he gave himself up, and was at once tried by martial law. Pardon and preferment were offered him for conforming; but he resolutely maintained the Cathohc Faith and the pope's author- ity, and was executed as a traitor. His head was set up in the market-place, and his body, purchased from the soldiers, was buried behind the high altar of the Franciscan convent. He is one of the Irish martyrs whose cause of canonization is now in progress.
O'Reii-ly. Memorials of those who suffered for the Catholic Faith in Ireland (London. 1SG8); Murphy, Our Martyrs (Dub- lin. 1896): Calendar of State Papers. Ireland, 1674-1385 (Lon- don. 1867); CSuLLEVAN Bearr. Patriciana Decas (JLadrid, 1629) ; Holing in Spicilegium Ossoriense. 1st ser. (Dublin, 1874).
CHAnT.E.s McNeill.
