Sentences with phrase «kerygma lived»

The primitive kerygma lived on.

Not exact matches

That is to say, the Christian gospel, the kerygma or proclamation, indeed remains and must remain fixed as the message of the Church, the heart of its life and the meaning of its existence; but at the same time we must find ways in which we can both understand and declare that kerygma which will not smother it in an unimaginative biblicism, but which will be appropriate for our own day.

When we apply this position to Diem's original criticism of Käsemann, that the latter presented Jesus as only teaching general truths rather than the kerygma, it becomes clear that Diem has overlooked the crucial point: Käsemann went beyond the view that Jesus taught God's fatherhood and man's freedom, to the assertion that «God has drawn near man in grace and requirement,» and Jesus «brought and lived the freedom of the children of God».

A new quest can not verify the truth of the kerygma, that this person actually lived out of transcendence and actually makes transcendence available to me in my historical existence.

Now this message of life in death is clearly intended as the existential appropriation of the kerygma, as becomes increasingly apparent in other instances of this pattern (II Cor.

Through my own pastoral experiences I have come to see that neo-orthodoxy — with all its emphasis on realism in theology, on the kerygma of the Bible, on the sinfulness of personal and corporate life, on the radical nature of the new life, and so forth — is hesitant and weak in calling persons to a positive faith.

And the Protestant Christian knows that the New Testament originated in the apostolic kerygma of the living apostolic Church and therefore is and remains her book.

For Dodd's approach to succeed, it would be necessary to show that the inclusion of details from Jesus» life is not part of the adiaphora, i.e. not just one means among others of emphasizing the incarnation, but rather that it is indispensable for conveying the existential meaning of the kerygma, i.e. is constitutive of the kerygma as eschatological event.

For Bultmann, Jesus died on the cross; but he is «risen in the kerygma» or the preaching of him as the unique «act of God» the one in whom the past is overcome, the future is opened up, and a new life in faith by grace is made available to those who will respond to the proclamation.

The more one catches sight of the decisive role the kerygma played in bringing the quest to an end, the more one recognizes the relevance of C. H. Dodd's attempt to show that the kerygma contained something corresponding to a life of Jesus, namely a sketch of the public ministry?

In the narrative, just as in the kerygma, we are confronted with paradox: exaltation in humiliation, life in death, the kingdom of God in the present evil aeon, the eschatological in history.

For it seems clear that within the general scheme or the kerygma was included some reference, however brief, to the historical facts of the life of Jesus.

Therefore if kerygma means merely a message about God, and not the actual uncovered presence of God operating in human life, it is a fatal confusion and misunderstanding to identify the revelation merely with the kerygma.

In Acts x this part of the kerygma is presented in these terms: «This is He who is appointed by God as Judge of living and dead» (x. 42).

Finally, the kerygma always closes with an appeal for repentance, the offer of forgiveness and of the Holy Spirit, and the promise of» salvation,» that is, of» the life of the Age to Come,» to those who enter the elect community.

Such would seem to be the fundamentally negative implication in Bultmann's thought about the event which underlies the New Testament kerygma and the understanding of human life of which it is the expression.

(g) The mythological element in the kerygma is not, we have shown, the importation into the New Testament of ideas from non-Biblical religions, ideas which could be eliminated or superseded by interpreting the underlying understanding of human life.

Thus the kerygma proclaims the death in which resides life (Mark 8.35), a kerygma incarnated in Jesus and therefore shifting terminologically from Jesus» own eschatological message into the Church's christological kerygma: this death in which life resides is Jesus» death, and becomes available only in dying and rising with him.

This emphasis in the kerygma upon the historicity of Jesus is existentially indispensable, precisely because the kerygma, while freeing us from a life «according to the flesh», proclaims the meaningfulness of life «in the flesh».

The kerygma does not commit one to assume the historicity of this or that scene in Jesus» life, but it does commit one to a specific understanding of his life.

If hermeneutics in general is, in Dilthey's phrase, the interpretation of expressions of life fixed in written texts, then Christian hermeneutics deals with the unique relation between the Scriptures and what they refer to, the «kerygma» (the proclamation).

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.»

In a celebrated essay published during World War II, he acknowledged that the classical form of Christian proclamation (kerygma) in which the living Christ was communicated was couched in terminology drawn from the now obsolete cosmology of the ancient world.»

Such a life is realized in decision and resolve, which has to be continually renewed in response to the word or kerygma of the Church.

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.

The «Christology» emergent here is of a piece, I believe, with parabolic indirection: there is no kerygma about Jesus, no Superstar Christology, only a hidden, mysterious, indirect pointing through the familiar events of this very human life to the unfamiliar: «he's just a man» but «he scares me so.»