Sentences with phrase «of kerygma»

Since the kerygma has a content, historical study of a past form of the kerygma, e.g. the pre-Pauline Hellenistic kerygma or the Palestinian kerygma, can serve `... not to replace the (contemporary) minister's preaching but to improve it».

Käsemann had pointed to the parallel between the implicit Christology of the message of Jesus and the explicit Christology of the kerygma, and the subsequent exploration of such parallels became a major feature of what came to be called the «new quest of the historical Jesus».

The authors used their skills as human writers, choosing and selecting, synthesising and explaining, always within their communities and in the context of the kerygma, the preaching of the Gospel of salvation.

Indeed, we would go further than Käsemann, who against Bultmann still wants to explore the question of continuity between historical Jesus and kerygmatic Christ, for we would limit the question of continuity to the question of whether the Christ proclaimed in a form of the kerygma is consistent with the historical Jesus.

In this new and interesting development, hermeneutic has, in effect, taken the place of kerygma and a concern for an existentialist interpretation of the kerygma has been modified by a concern for the historical Jesus until it has become a concern for an existentialist interpretation of the New Testament — now seen not as a source book for knowledge of the historical Jesus, as in the older liberalism, but as a means whereby that faith which came to word or language in Jesus may come to be word - or language - event for us.

But, in regard to historical study, there is no difference between historical - critical study of a past form of the kerygma arid that study of the teaching of Jesus.

He himself stresses the facts that the Jesus of history is not kerygmatic and that his book Jesus and the Word is not kerygma, because the essential aspect of the kerygma is that Christ is present in it as eschatological event, and Christ is not so present in existentialist historiographical studies of the historical Jesus.

The Christologies of the various forms of the kerygmata known to us from the New Testament and Christian history are not necessarily coherent with one another, still less necessarily consistent with the teaching of the historical Jesus, and historical research may well raise problems for a form of the kerygma, as, for example, research into the eschatology of Jesus raised problems for the older liberalism.

True, this Jesus of the kerygma, this Jesus of faith - knowledge, encounters us in our historic situation, but he is not the historic Jesus, he is the Christ, the eschatological Jesus.

The object of Christian faith is the historic Christ, the Christ of the kerygma, and not the historical Jesus.

In this he argues that the proclamation is not revelation, but leads to revelation, so that the historical Jesus is the necessary and only presupposition of the kerygma (a play on Bultmann's famous opening sentence of his Theology of the New Testament), since only the Son of man and his word, by which Jeremias means the historical Jesus and his teaching, can give authority to the proclamation.

The issues which were taken up most immediately and most vigorously in the subsequent discussion were, rather, those of the question of continuity between the Christ of the kerygma and the historical Jesus, and of the significance of an existentialist view of history in connection with the «problem of the historical Jesus».

... it is the implicitness of the kerygma in Jesus» understanding of existence that is required by the kerygma, if that reference is in fact a fitting one.»

The new hermeneutics was a threat that forced us to ask how far Scripture could be «demythologized» and reinterpreted and what would be left of the kerygma.

The advocates of this latter doctrine all too frequently were prone to forget how woefully deficient, how necessarily limited by their own background, their understanding and interpretation of the kerygma of Christ was, how compromised by colonialism, provincialism, and conventionalism.

This connection was not just the discovery of modern critics, for it is part of the kerygma itself.

«The last twenty years have witnessed a movement away from criticism, and a return to a naive acceptance of the kerygma.

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.

Here are two instances which provide useful tests for Bultmann's proposed restatement of the kerygma.

The problem of the authenticity of any given passage is irrelevant for the defining of the kerygma.)

Through the «foolishness» of this kerygma God has decided to save those who have faith (1 Cor.

Hamilton has repudiated God, not Jesus — not the Christ of the kerygma.

For as a matter of fact the discovery of the kerygma had an even more pervasive effect upon our problem than has been stated thus far.

The first alternative conceives of the kerygma much as did the comparative - religious school, i.e. as a symbol objectifying a given type of piety, which in turn is the principle or essence of the religion.»

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.»

The idea itself of announcement, of proclamation, of kerygma, presupposes, if I may say so, an initiative on the part of meaning, a coming to us of meaning, which makes speech a partner or correlate of existential decision.

It is not correct to say that liturgical worship is alien to that kind of Christian worship which finds place, as a central element, for the declaration of the kerygma.

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

It is illegitimate to dodge the call of the kerygma for existential faith in the saving event, by an attempt to provide an objectively verified proof of its historicity.

The historian's detection of the kerygma at the centre of the Gospels found a formal analogy in the contemporary view of historiography as concerned with underlying meaning, and this correlation led to the view that the kind of quest of the historical Jesus envisaged by the nineteenth century not only can not succeed, but is hardly appropriate to the intention of the Gospels and the goal of modern historiography.

The hermeneutic problem in Christianity is that it seeks an interpretation of a text that is itself an interpretation of the kerygma, which in turn is a proclamation about God in Christ.

The proclamation of the kerygma is integrally related to the didache, the church's interpretation of the gospel in terms of the self — understanding of the hearers, to the church's diakonia, its service and social action and above all to the church's koinonia, the quality of its fellowship.

What is encountered when the objectified language of the kerygma becomes transparent is Jesus of Nazareth, as the act of God in which transcendence is made a possibility of human existence.

It is this concern of the kerygma for the historicity of Jesus which necessitates a new quest.

If we wished to summarize in one word these considerations which led to the view that the quest was impossible, we could speak of the discovery of the kerygma at the centre of the Gospels.

In doing so we shall bear in mind that such instruction, both in the literature and in the established practice of the primitive church, was made to depend upon the affirmations of the kerygma.

It appears, then, that the problem that we have set ourselves, the problem of the way in which ethics and religion are related in the ethical religion which is Christianity, may be attacked by way of examining the literary records of kerygma and didaché, the proclamation and the ethical instruction» respectively, and trying to trace the relation between them.

First, we see that he is desperately concerned to avoid drifting into an immanentist philosophy of consciousness, and striving at all costs to preserve the historical basis of the kerygma.

How would Bultmann answer the objection that the Christ event, regarded as an actual intervention on the plane of reality, is just as mythological as the rest of the kerygma?

First, there can be no question of getting behind the mythological form of the kerygma by extracting a non-mythical kernel of truth.

We conclude with the consequences which the mythological setting of the kerygma, as we have described it, will have for our preaching.

The Now of the kerygma (2 Cor.

Does this drastic criticism of the New Testament mythology mean the complete elimination of the kerygma?

Can we recover the truth of the kerygma for men who do not think in mythological terms without forfeiting its character as kerygma?

We discern, however, in Matthew and Luke a certain departure from the original perspective and emphasis of the kerygma.

The last twenty years have witnessed a movement away from criticism and a return to a naïve acceptance of the kerygma.

But it also means that wherever the Gospels keep close to the matter and form of the kerygma, there we are in touch with a tradition coeval with the Church itself.

The Gospels of Matthew and Luke do, after all, fall well within the general scheme of the kerygma, though they subtly alter its perspective.

Nor am I convinced that the legend of the Empty Tomb was part of the kerygma, or that St. Paul himself knew anything about it.

Mark then proceeded, according to the formula of the kerygma in i Cor.