Sentences with phrase «very kerygma»

He has raised doubts about the very kerygma itself.

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.

11.6, Luke 12.8 f., are, like the kerygma's call for decision with regard to his person, «at the same time words of promise, of grace: at this very moment the gift of freedom is offered the hearer».

For my part I have been very much taken with — I should say, won over by — the eschatological interpretation that Jurgen Moltmann gives to the Christian kerygma in his work The Theology of Hope.1 As we know, Johannes Weiss and Albert Schweitzer are at the origin of the reinterpretation of the whole of the New Testament, starting with the preaching of the Kingdom of God and of the last things and breaking with the moralizing Christ of the liberal exegetes.

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.

So far, therefore, Mark serves as a commentary on the kerygma, and explains why in even the very brief summaries of it which we have in Acts x and xiii so much stress is laid on the part taken by John the Baptist.

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.

«For my part,» Ricoeur begins, «I have been very taken with — I should say, won over by — the eschatological interpretation that Jurgen Moltmann gives to the Christian kerygma in his work The Theology of Hope.

Kuhn reaches the point of recognizing the gospels as kerygma, i.e. as proclamations of Jesus the Messiah in his significance for faith; but whereas the later Protestant view was that the kerygmatic element was in the service of a post-Easter view of Jesus as risen Lord, read back into the narratives by the later community, Kuhn's view is that this element was present in the tradition from the very beginning, part of the gospel before the gospels, part of the message of the apostles from the very first days, part of the very fabric of the ministry of Jesus itself.

In the very nature of the case, the liberal Jesus of history became the Christ of a liberal kerygma, and vice versa.

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.»