Sentences with phrase «resurrection kerygma»

[The resurrection kerygma] could not have been maintained in Jerusalem for a single day, for a single hour, if the emptiness of the tomb had not been established as a fact for all concerned (Jesus: God and Man [Westminster, 1968]-RRB-.

Reading these words, we wonder how directly Ricoeur believes that he can move from the Resurrection kerygma to the determinate concrete actions.

Moltmann sees the Resurrection kerygma not as referring to a completed foundation event in the past, not as symbolizing an existential state to which we can aspire in the present, but as set «entirely within the framework of the Jewish theology of the promise.

But I am glad to note your agreement with me on the other points, and I do not deny that the resurrection kerygma is firmly rooted to the earthly figure of the crucified Jesus.

Apart from faith in the resurrection no kerygma would have been proclaimed and no Gospel would have been written.

Not exact matches

Now the essential content of the kerygma was equally clear, and therefore also tended to give rise to a pattern of death and resurrection, suffering and glory, humiliation and exaltation.

Sölle criticizes Bultmann for turning from Jesus to the witness to Jesus's death and resurrection in his search for the kerygma.

The hermeneutics of trust turns out read to be, on closer inspection, a hermeneutics of death and resurrection — a way of seeing the whole word through the lens of the kerygma.

Has Paul's kerygma of cross and resurrection, which is what lies behind the Apostles» Creed, really said everything that we want to know about the significance of Jesus?

Finally, the resurrection is recorded, as in the other Gospels, and in agreement with the form of the kerygma.

Nowhere are we closer to the Christian kerygma: hope is hope of resurrection, resurrection from the dead.

The Pauline kerygma, therefore, is a proclamation of the facts of the death and resurrection of Christ in an eschatological setting which gives significance to the facts.

Judgment is for Paul a function of the universal lordship of Christ, which He attained through death and resurrection, and His second advent as Judge is a part of the kerygma — as Judge, but also as Saviour, for in i Thess.

This whole process constitutes the philosophy of religion within the limits of reason alone; it is this process which constitutes the philosophical analogon of the kerygma of the Resurrection.

At first glance, one might think that the Resurrection, the heart of the Christian kerygma, has exhausted the category of promise by fulfilling it.

In one respect it appears that even within a very few years the perspective of the kerygma must have altered, namely, in respect of the relation conceived to exist between the death, resurrection, and exaltation of Christ on the one hand, and His second advent on the other.

To return to the primitive kerygma, we recall that in it the expectation of the Lord's return was held in close association with a definite valuation of His ministry, death, and resurrection as constituting in themselves an eschatological process, that is, as a decisive manifestation of the mighty acts of God for the salvation of man.

The concept of religious freedom has philosophical respectability only through a hermeneutics of hope based on the eschatology of the kerygma and the resurrection.

This is not to say that faith hangs upon the question in the history of ideas as to whether Jesus appropriated any specific title available in his culture, or whether he ever spoke as does the kerygma in terms of his death and resurrection.

«69 Once this kerygma is disentangled from Hellenistic epiphany religion, we see that «the Resurrection, interpreted within a theology of promise, is not an event which closes, by fulfilling the promise, but an event which opens, because it adds to the promise by confirming it.

Theologically speaking, this saving event proclaimed by the kerygma shows itself to be eschatological precisely by recurring in the proclamation of the kerygma itself: the act of proclaiming Jesus» death and resurrection becomes God's act calling upon me to accept my death and receive resurrected life.»

These two aspects of the term correspond respectively to the contemporary historical reconstruction of primitive Christianity and to the normative centre of contemporary theology, so that the term kerygma comes to represent the unifying element in the contemporary situation: historically speaking, the central content of primitive Christian preaching was God's eschatological action centring in the saving event of cross and resurrection.

Cross and resurrection, in so far as they have a place in the kerygma at all, figure only as symbols of detachment from the world.

The primitive Church includes the claim of the credibility of the witnesses as part of its kerygma, a point to which we shall return later when we come to the resurrection.

It is — and here Bultmann agrees with the New Testament — the kerygma of the cross and resurrection.

The theological entailment of this is that the locus of revelation is not just the event of Jesus Christ or the word about him or, on the other hand, human experience, but is rather the intersection of the New Testament kerygma with the universal archetype of death and resurrection which underlies that fundamental human life rhythm of upset and recovery (Susanne Langer) and which generates comic narratives.