Članak se sastoji od triju dijelova. U prvom dijelu autor progovara o identitetu kerigme smještajući ju unutar evangelizacijskog procesa, te govoreći o njezinoj aktualnosti naglašava da se prvi ...navještaj shvaća kao središnje mjesto u evangelizacijskom, pastoralnom i katehetskom djelovanju, poradi čega papa Franjo u snazi prvoga navještaja priliku vidi za obnovu Crkve. U drugom dijelu progovara se o temeljnim kriterijima za autentičnost kerigme, pri čemu se ističu važnost ljubavi prema Božjoj riječi, ulazak u Crkvu, ljubav prema adresatima i osobni prvi navještaj koji nam je posredovan u određenom vremenu i kontekstu, a može biti nepresušan izvor za prvi navještaj drugima. Posljednji dio članka posvećen je ulozi navjestitelja u kerigmi ističući važnost osobnih, pedagoških i katehetskih kvaliteta jednog evangelizatora, pri čemu značajnu ulogu u stjecanju i posjedovanju navedenih kvaliteta ima trajna formacija evangelizatora.
Correlacionando o aspecto histórico da Escritura e a sua condiçao de logos, Rudolf Bultmann instaura um procedimento exegético-hermeneutico que traz como base a pesquisa histórico-crítica da ...Escritura e impoe a interpretaçao do logos como kerygma em um processo que envolve as possibilidades de conhecimento imbricadas em um determinado contexto histórico-cultural e implica a necessidade de corresponder a cosmovisâo da epocalidade em curso. Dessa forma, baseado na análise crítica de Paul Ricoeur, o artigo se detém na desmitologizaçâo enquanto distinçâo entre kerygma e mito em um movimento que se sobrepoe ao artificio mitológico e converge para a interpelaçâo do seu sentido originário através de um processo que, afinal, requer a sua permanencia sob o horizonte da interpretaçâo. Assim, o artigo assinala que Ricoeur mostra que Bultmann prescinde da reflexâo envolvendo a linguagem lato sensu como objeto, sobrepondo a linguagem do mito a linguagem da fé em um movimento que, embora pretenda se sobrepor ao sacrificium intellectus, converge, afinal, para uma construçâo que tende a exigir o sacrificium intellectus nas fronteiras da desmitologizaçâo e na linguagem da fé que está implicada em seu processo.
This paper looks into the definition of Setswana proverb: Moseka phofu ya gaabo ga a tshabe go swa lentswe (One must fight impatiently for what rightly belongs to him or her). The proverb is used to ...express the African thought of transparent dialogue that can be applied in theological deliberations; leading to sound theological conclusions adequate to address the corruption in the socio-political landscape. Transparency is explained from the African concept of addressing socio-political struggles. Theology calls for robust dialogue for the alternative society. This calls for understanding of African thought of fighting impatiently for the marginalized and the poor—a mandate that is similar to the church’s calling for liberating the oppressed masses through dialogue with others and communities in context. A special exploration is made through the symbiosis of dogma and kerygma for the incessant intervention of theology on behalf of the silent masses. An appeal is made for liberation theology and mainstream theology to dialogue in order for communities to experience salvation authentically.
One of the most effective ways to discover (or rediscover) truth is through dialogue. I believe that both Orthodox and Evangelicals have something important to offer for a reconstruction of a ...holistic biblical concept of atonement. Orthodox theology has an important perspective to offer, which is not well-known in Western theology—an ontological perspective on atonement. However, Orthodox theologians have lacked assertiveness, clarity, and comprehensiveness in their presentation of this view, especially in connection with biblical texts. In Protestant theology, we can find many critiques of inadequate existing views as well as in-depth biblical study of separate atonement ideas, but what is lacking is a holistic concept of atonement that would be able to harmoniously integrate various biblical atonement metaphors and also faithfully reflect the early patristic view. I believe that an ontological perspective on atonement combined with the integration of key biblical atonement ideas and metaphors can bring us back to the heart of the apostolic and early church gospel message. Several issues have hindered accomplishing such a project in the past. I will point to these problems and show some possible solutions. Finally, I will present the ontological perspective and show how it can integrate various biblical atonement metaphors.
Some especially insightful and challenging passages in Evangelii Gaudium are those on the importance of a personal encounter with Jesus, the evangelizing power of popular piety, person to person ...witness, and the need for the power of the Holy Spirit. However, in order to do full justice to the mission of the Church, the document requires more on the priestly aspect of this mission. This element is substantially absent, in part, because of Francis’s veneration of Evangelii Nuntiandi. However, this absent element can be obtained from the missiology of Lumen Gentium, John Paul II, and the Catechism of the Catholic Church. Based on an analysis of the meaning of leitourgia in the New Testament, this article concludes that this missing element can serve as a link between Pope Francis’s kerygma and diakonia, enabling a harmony which has been missing, to greater or lesser degrees, from the Church’s mission in the 20th and 21st centuries.
An increasing number of scholars situate the Gospel of Mark within the Pauline sphere of influence. The centrality of Mark’s Passion story may lend itself to this interpretation, and Mark’s Gospel is ...frequently read as a narrativization of the Pauline kerygma on the vicarious death of Jesus. I intend to challenge this academic paradigm, drawing attention to the areas where the similarities have been exaggerated or the major differences overlooked in comparisons between Paul and Mark on this theme. Against the supposition that Mark’s emphasis on the soteriological significance of the crucifixion of Jesus can only be explained with reference to Paul, I will argue that the evangelist’s social location on the margins may account for the preoccupation with the redemptive value of Jesus’ suffering.
Reflective perspectives on Paul Van Aarde, Andries G.
Hervormde teologiese studies,
10/2018, Letnik:
74, Številka:
4
Journal Article
Recenzirano
Odprti dostop
The article explores various aspects of understanding Paul. It focuses on his use of the expression ‘the gospel of God’ as the ‘ good news’ that originates with God (a subjective genitive) and one ...that is about God (an objective genitive). The article argues that the cross and resurrection constitute the core of Paul’s message and that this message demands a new ethos because of the ‘dying and rising’ in participation with Christ Jesus. For Paul, the messianic era had already commenced. In Paul’s point of view, the heart of the gospel was the announcement of a historical happening, namely the crucifixion of the historical Jesus which is connected to another ‘event’, namely the resurrection of Jesus, which does not qualify as history. For Paul, faith is engagement with the kerygma, and not a kind of loyalty to inherited religious customs. Faith implies undivided loyalty, a personal decision and commitment to believe what is proclaimed.
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