Not exact matches
The liberation that love engenders and the
claim that it lays upon us are absolutely binding; they are kerygmatic address, which, as Bultmann interprets Paul, «accosts each individual, throwing the person himself into question by rendering his self - understanding problematic, and demanding a decision of hint» The
kerygma can be defined as «absolute» in two respects.
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.
On the other hand, the majority of Jews refused to accept the Christian
kerygma, and in time their persistent refusal became an embarrassment to the church and an apparent refutation of the Christian
claim that Jesus was the Messiah.
The final point in Käsemann's essay is, in effect, an exploration of our actual (i.e. post-form-critical) knowledge of the historical Jesus, in order to show that we are able to say that the messianic
claims of Jesus explicit in the
kerygma are already implicit in the teaching of Jesus.
The responsibility of Christians today is to proclaim the
kerygma in our situation, but `... we must nevertheless implement the
kerygma's
claim to be proclaiming a Lord who is at one with Jesus, and we must do this by critical participation in the discussion of the Jesus - tradition of our day».
If the believer in response to the
kerygma stands in a relationship with God parallel to that in which a Galilean disciple stood in response to Jesus» proclamation of the Kingdom of God, which the synoptic gospels necessarily
claim, then teaching addressed to that latter situation is applicable to the former.