Sentences with phrase «early kerygma»

As the epistles from which we have quoted belong to the fifties of the first century, they are evidence of prime value for the content of the early kerygma.

They supplement one another, and taken together they afford a comprehensive view of the content of the early kerygma.

Not exact matches

Thanks especially to the critical study of Dr. C. Harold Dodd, as summed up in his notable little book The Apostolic Preaching, we have become familiar with the word kerygma, Greek for «the proclamation»; and taught by Dr. Dodd and those who have followed the line of enquiry which he laid down, we have come to see that this kerygma was the very heart of the earliest Christianity.

Nor has anything been more characteristic of recent research than the gradual detection of early kerygmatic fragments in the New Testament, in which the original eschatological meaning of the christological titles used in the kerygma is still apparent, and is clearly distinct from their later metaphysical use: Jesus is «exalted» to the rank of cosmocrator with the «name that is above every name,... Lord Jesus Christ», in order to subjugate the universe (Phil.

The existential meaning of the kerygma is still visible in the earliest written source, the Pauline epistles.

I should answer that such an understanding of the way in which the compilation of the gospel narratives took place, and also of the nature of the material which they contain, delivers us in our preaching of the kerygma from much that was troublesome and confusing to an earlier generation.

There is virtually no teaching on creation, even in the first talk - yet this is a foundational aspect of the Christian kerygma, and has been from the earliest times.

The evangelist, therefore, is deliberately subordinating the «futurist» element in the eschatology of the early Church to the «realized eschatology» which, as I have tried to show, was from the first the distinctive and controlling factor in the kerygma.

Much of our preaching in Church at the present day would not have been recognized by the early Christians as kerygma.

Furthermore, the greatest agreement among scholars is found at the point of their unanimity that the Gospels are colored by the kerygma — the preaching and witnessing message of the early church.

This is obviously of the same stuff as the kerygma in the early chapters of Acts.

We may with some confidence take these speeches to represent, not indeed what Peter said upon this or that occasion, but the kerygma of the Church at Jerusalem at an early period.

We may perhaps take it that the speech before Cornelius represents the form of kerygma used by the primitive Church in its earliest approaches to a wider public.

Dodd explains why we can not expect to find in the Gospels bare matter of fact, unaffected by the interpretation borne by the kerygma, (preaching or proclamation) of the early church.

The kerygma of the early Christians did not know of a redemptive act of God which was not directed to the whole world.

This so - called Jesus - kerygma, which is very definitely Christian Witness even though its christology is merely implicit, in contrast with the explicit christology of the Christ - kerygma that we find in Paul and John and the other New Testament writings, represents the earliest witness of faith that we today are in a position to recover.

He writes: «While earlier generations of Christian thinkers tended to stress only the «already here» aspects of the New Testament kerygma, more recent scholarship has sought to reintegrate the eschatological «not yet» into their vision.»

This arose in connection with the concern for parallels between the message of Jesus and the message about him, parallels between the proclamation of Jesus and the kerygma of the early Church.

In this essay a good deal of the emphasis upon the encounter with the historical Jesus by means of an existentialist historiography was quietly dropped, and attention was more sharply focused on the basic parallel between the message of Jesus and the kerygma of the early Church, and on the significance of scholarly study of the message of Jesus for the Church.

So the witness of faith becomes the ground of faith, and faith, as word - event, is the element of continuity between the message of Jesus and the kerygma of the early Church.

That identification by the early Church requires at least that the Christ proclaimed by the kerygma be consistent with what we come to know of the historical Jesus.

(c) The emphasis upon the fact that in the message of Jesus this eschatological act of God is still future, albeit imminent and even now beginning to break in, whereas in the kerygma of the early Church it is already past, although available ever anew as God manifests himself as eschatological event in the kerygma.