The «theology of science» which, in our opinion, brings us the image of the universe, life and man in contemporary science has its fundamental axis on the concept of «epistemological kenosis». This means that God, in the event that he is real and exists, has created an autonomous world, whose ultimate truth is enigmatic. The world can be explained without God in «atheism»; but it is also possible to construct a «theist» explanation. In other words, the «possible God» has created a world with an ambivalent, enigmatic structure, which does not «impose» His own divine presence on rational human knowledge. Therefore, God has not «imposed» His presence on human reason, that is to say, He has chosen to conceal Himself in creation, an «emptiness» or «nothingness» (kenosis) of His divine presence. The divine kenosis (emptiness, nothingness or divine impotence as regards the world) is epistemological. In our opinion, the idea of God from science does not permit us to speak of an «ontological kenosis». The God that science can speak of must be an omnipotent creator and the foundation of being. He is transcendent and always maintains control of the ontology of the universe. This kenosis of God in creation is the basis of human freedom (man must be religious freely, rationally but not necessarily imposed). The drama of freedom also explains the drama of suffering in the plan of salvation of God. The two grand metaphysical questions of human life in this enigmatic world are the question on the «concealed God» (a real God who has not wanted to impose Himself) and the question on the «Liberating God» (due to the liberating will of this concealed God in relation to the meta-historical future of humanity). From these two metaphysical and existential questions, man makes his hermeneutics of Christianity. At this point the significance of the Mystery of Christ appears and this responds to the question on divine concealment (the kenosis on the Cross) and the question on future liberation (the Resurrection which anticipates the future of a liberated meta-historical humanity). This «theology of science», with the axis on the «theology of kenosis», in our opinion, could be an appropriate ecumenical meeting point for the future theology of Christian churches and for interreligious dialogue.