Sentences with phrase «word kerygma»

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.

Not exact matches

This parallel has been obscured by the fact that the term «kerygma» can ambiguously refer both to fragments of primitive Christian preaching embedded in the New Testament text, and to the word of God I encounter from the pulpit or in my neighbour today.

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».

The hermeneutics of trust turns out read to be, on closer inspection, a hermeneutics of death and resurrection — a way of seeing the whole word through the lens of the kerygma.

The Greek word is kerygma.

In the words of Ernst Fuchs: «Formerly we interpreted the historical Jesus with the help of the kerygma.

The word here translated «preaching,» kerygma, signifies not the action of the preacher, but that which he preaches, his «message,» as we sometimes say.

It is to be observed that the first clause, «the word which He sent to the children of Israel, preaching the Gospel of peace through Jesus Christ,» which forms a sort of heading to the whole, is a virtual equivalent of the term «kerygma» or» Gospel.»

Therefore I understand the hermeneutics of religious freedom as the explication of the meanings of freedom which accompany the explication of the founding word or, as we say, the proclamation of the kerygma.

Is «honesty» the abandonment of certainty's halo around the kerygma, as Spong would have it, or is «honesty,» in the memorable words of Margaret Lewis Furse, «the constant hallowing of the truth in the situation of some doubt about the truth as a whole» (Nothing But the Truth?

Reading these words, we wonder how directly Ricoeur believes that he can move from the Resurrection kerygma to the determinate concrete actions.

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.

The Word of God in Christ, primarily declared in the Church's kerygma, is what in fact establishes the Church.

«I describe this new dimension as a call,» Ricoeur writes, «a kerygma a word addressed to me... To believe it is to listen to the call, but to hear the call we must interpret the message.

If current research upon the New Testament kerygma serves to draw attention to the historicity of the proclaimed word of God, as treasure in such earthen vessels as Jewish or Hellenistic thought patterns, research upon Jesus» message would serve formally to draw attention to the flesh of the incarnation.

It is interesting that in Romans 10:17 Paul seems to think) of Christ himself as speaking through his messengers, who proclaim the kerygma: «So faith comes from what is heard, and what is heard comes through the word of Christ.»

In this sense, we might simply include the apostolic kerygma in the expression «the word of Christ.»

Now that we have learnt to regard them as the word of the Church, there is no excuse for failing to recognize the importance attached by the Church to the kerygma of the earthly Jesus.

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.

From the days of the primitive kerygma which lies behind the speeches in Acts, behind the oral tradition which was eventually crystallized in Mark and Q, the primary source of the theology of the cross is the words and deeds of Jesus of Nazareth.

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.

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.

In the encounter with Jesus, one is confronted `... with the skandalon of recognizing in this all - too - human Jewish eschatological message the eternal word of God», which means that in the encounter with Jesus, «one is confronted by the same existential decision as that posed by the kerygma».

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.

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.

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.

Even the sacred traditions themselves recognize the importance of the word, the kerygma, as the vehicle of creation, reconciliation, and community.