Kerygma

For the past few years, on Sundays during the Easter period, groups of Catholics fill city squares (parks, shopping centres and the like) and celebrate the liturgy giving a testimony to Christian life. Very often these places are crossroads of trade, leisure, entertainment and commute trails, hence the celebrations raise actual bewilderment in busy passers-by. Suddenly, by imposing sacral references on the spaces of the profanum, they become symbolic places, the embodiment of a living Church on the move. The article attempts to read these specific meetings in the context of cultural phenomena: a theatre play, a live performance act, flash mobs, and others. The article also contemplates the construction of meaning of such space interpreted anew through the prism of these forms of evangelisation.

De acordo com a expressão do escritor francês Guy Debord, o ser humano hodierno vive na sociedade do espetáculo, um simulacro de falso eterno presente – artificial e visceral – onde a existência dissoluta se agiganta em face da original e esquecida essência humana legada sem intermediário pelo abscôndito Deus. Diante dessa triste constatação sociológica e filosófica ocidental – atestada por Zygmunt Bauman, Gilles Lipovetsky e Gianni Vattimo, dentre tantos outros – continua o ser humano a viver entre as tensões e divisões já atestadas pelo Apóstolo dos Gentios nos primórdios do cristianismo. Nesse sentido, em grande medida o narcisismo idolátrico e consumista refreia e quase mata o próprio amor. A religião de Cristo mostra que é o Amor - o próprio Deus - e não o homem, a medida de todas as coisas, sendo Ele mesmo o distribuidor e recolhedor dos dons espirituais que deveriam infundir bênçãos não apenas à igreja, mas a toda a comunidade. A presente comunicação visa abordar essa difícil...

This paper seeks to demonstrate that the apostolic kerygma and the Apostles’ Creed are structurally and thematically identical (or nearly so), thereby allowing both “sola Scriptura-ists” and “Scripture and Tradition-ists” to find common ground in ecumenical dialogue.

"W misjach ewangelizacyjnych tematem wiodącym jest historia zbawienia – miłość Boga do człowieka, grzech, który od tej miłości oddziela, zbawienie każdego grzesznika przez Jezusa i nowa szansa na doświadczenie Bożej miłości. Nie chodzi przy tym o „abstrakcyjnego” człowieka, ale o konkretnego uczestnika misji, który zostaje zaproszony, aby przyjąć (na nowo) Jezusa Chrystusa jako jedynego Pana i Zbawiciela i w ten sposób rozbudzić w sobie dar Ducha Świętego, otrzymany w sakramentach chrztu i bierzmowania. Duch Święty działa dziś z mocą w Kościele, w którym każdy ma swoje ważne miejsce. W tej wyjątkowej wspólnocie można odnaleźć również świętych orędowników, a wśród nich Maryję, którą Jezus podarował każdemu z nas jako Matkę. Konsekwencją tego doświadczenia jest nowe życie, o którym trzeba odważnie świadczyć wobec ludzi.
Kerygmat historiozbawczy wyznaczył tematykę poszczególnych dni misyjnych w niniejszym podręczniku – stał się punktem odniesienia dla kazań oraz nabożeństw, nazywanych tu tradycyjnie uroczystościami misyjnymi. Celem owych uroczystości jest pozwolenie słuchaczowi na jeszcze głębsze uwewnętrznienie przyjmowanego orędzia. Szkoły nowej ewangelizacji nazywają tego rodzaju znaki dynamikami. Niniejszy podręcznik wprowadza nowe propozycje nabożeństw, np. namaszczenie olejkiem nardowym czy Noc Nikodemową, zachowuje jednak dotychczasowe określenia, aby podkreślić łączność z misjami ludowymi w ich klasycznym kształcie (związek ten wyrażają ponadto takie tradycyjne elementy, jak: uroczystości rozpoczęcia i zakończenia misji, dzwon pokutny (od niedzieli do środy włącznie), kolory stuł noszonych przez misjonarzy, uroczystość przebłagania za grzechy, modlitwy za zmarłych, poświęcenie parafii Matce Najświętszej, no i oczywiście ogłoszenie Praw Synaju, czyli obrzęd o ściśle oblackiej proweniencji" (fragm. słowa wstępnego, s. 4).

Al ubicar el comienzo de la predicación de los Apóstoles el día de Pentecostés, el libro de los Hechos recoge el significado de esta celebración como fiesta de la Alianza.
Pero también le asigna un valor de cumplimiento al vincularla con la recepción del don del Espíritu de Dios, según lo anunciado por los profetas.

Inquiry into the content of the preaching and teaching of the early Church was commonplace in the first part of the twentieth century. Such research was carried out under a number of different headings – kerygma, catechesis, etc. – and pursued with the form-critical tools of the day. However, these reconstructions encountered serious criticism and since the 1970s such inquiries have been more reserved. Today the field is divided, if sparse, with some employing the methods and results of earlier scholarship and others all but ignoring the question entirely. The present article examines this history of scholarship from Alfred Seeberg into the twenty-first century.

Diferentes trabajos del ámbito académico han tratado la función de todos los sacerdocios mencionados en la Biblia. Este trabajo buscó relacionar y encadenar la función de servicio de los diferentes sacerdocios en la Biblia en relación con el concepto de Santuario o lugar de la morada divina. Para ello, se ha hecho una distinción entre el sumo sacerdocio real mesiánico, el sacerdocio real antitípico y el sacerdocio tipológico. Esta distinción propicia una comprensión y difusión de la actividad salvífica de Dios desde su Santuario, y ayuda a entender un concepto particular de misión para el sacerdocio-real de los seres humanos que se extiende en la eternidad, según Ap 1:6.

Fresh purchase on well-worn problems in Romans 1:3-4 can be gained by paying careful attention to neglected details in reception history.  It is argued that the pre-Pauline material in Romans 1:3-4—despite considerable scholarly opinion to the contrary—is unredacted, nonadoptionist, and nonconciliatory.  A more accurate assessment of the christology of Romans 1:3-4 finds that after his resurrection, Jesus, who was in fact the preexistent Son of God, was appointed to a new office described as “Son-of-God-in-Power,” not adopted.  It can also be shown as probable—although this has rarely been noted—that the author of the protocreed (and hence Paul also) intends to refer to Mary’s instrumental contribution in bringing the preexistent Son into fleshly existence with the compact phrase τοῦ γενομένου ἐκ σπέρματος Δαυὶδ (“who came into being by means of the seed of David”).  The christological foci are the two transitions in the divine life of the Son, entering human existence and being installed as Son-of-God-in-Power—what later tradition would call the incarnation and the enthronement.

Scrive san Giovanni Damasceno: «Se un pagano viene e ti dice: Mostrami la tua fede!, tu portalo in chiesa e mostragli la decorazione di cui è ornata, e spiegagli la serie dei quadri sacri». L'interesse per il patrimonio artistico cristiano è uno dei fenomeni di massa più sorprendenti negli ultimi anni. La comunità cristiana sta iniziando a cogliere questo «segno dei tempi» come un movimento dello Spirito che parla alle Chiese e le rinnova. Le masse di turisti che entrano nelle nostre chiese sono una inattesa occasione di annuncio, ma esse ci colgono impreparati. Nasce allora una sfida per ripensare l'anmincio e l'accompagnamento nella fede. Il presente articolo si ra dica in una riflessione sul fenomeno, e fornisce alcuni materiali per nuove forme di annuncio e mistagogia a partire dallo spazio sacro.

Rudolf Bultmann is one of the most widely known but least read theologians of the twentieth century. He is famous as the one who "demythologized" the New Testament, but very few understand what he meant by this or how his hermeneutical program connects to the other areas of his theological project. Bultmann presents a unique challenge to readers, not only because of his radical theological inquiry but also because of the way his ideas are worked out over time, primarily through short, occasional writings that present complex issues in a disarmingly straightforward manner. In this introduction to his theology--the first of its kind in more than twenty years--David W. Congdon guides readers through ten central themes in Bultmann's theology, ranging from eschatology and dialectic to freedom and advent. By gaining an understanding of these themes, students of Bultmann will have the necessary tools to understand and profit from his writings. The result is not only an accessible guide for those encountering Bultmann for the first time but also a cohesive, systematic presentation of his thought for those wondering how his work might speak to our current context.

The Synoptic Gospels present the account of the earthly Jesus’ life and ministry before Easter in the light of their post-Easter view of Christ. From that perspective certain internal tensions that are apparent in the Gospels’ portrayals of Jesus are easy to explain: They reflect the conflict-laden process of substitution of the old with the new διαθήκη. This process encompasses the Christ-event as a whole – both the pre-Easter work of the earthly Jesus (though in a proleptic and symbolic way) and his passion and resurrection (ultimately and therefore realiter). Hence, the Synoptic Gospels show us the earthly Jesus on the way to the fulfilment of his own mission which is clarified (and therefore intelligible) only in light of Jesus’ cross and resurrection. This insight has two important ramifications for the exegesis of the Gospels: (1) The so-called kerygma cannot be removed from the basic story of its fulfilment. There is no “thing in itself” or “substance” behind the story. (2) With their deliberate interlacing of pre- and post-Easter-perspective the Synoptic Gospels make a substantial contribution to theology and preaching since they tell the story of “God in Christ” in such a way, “that it is told as the people’s own story and that they are even told into this story” (Schneider-Flume).

Recent studies are challenging the hypothesis that NT writers mis-interpreted earlier Biblical writings, taking them out of context, and using interpretational techniques which are today considered “eisegesis”. However, biblical research is now confirming that the NT writers used the OT contextually, in continuity with the meaning found in the OT passages. It is the thesis of this article that the later Bible writers were exegetes in their biblical hermeneutics, remaining true to the Messianic meaning of those earlier biblical passages seen in their original context. I organize my discussion of “Christ in all Scripture” following Hasel’s synthesis of approaches, and under each of them I provide examples of how this approach has been utilized by Jesus and NT writers to see Christ in all OT Scripture. In light of the indicators of Christ in the Old Testament, Jesus’ sweeping claim in Luke 24 needs to be taken seriously.

An increasing number of theologians assert that the Western world has moved from a Christendom era to a post-Christendom era. In relation to this, this article discusses the charge of sectarianism. The article argues that the task that lies before the church in the Western world in not to bypass its distinctiveness with accusations of sectarianism, but to recapitulate an understanding of its own distinctiveness that should be seen as a precondition for its engagement in society. Such an ecclesiological position holds, it is asserted, important potential for an understanding of the role of a missional church in a post-Christendom society.

Artykuł zawiera prezentację o. Raniero Cantalamessy. Krótki życiorys, obejmujący najważniejsze wydarzenia z życia, dorobek naukowy oraz autocharakterystykę powołania i misji tego "sługi Słowa" dokonanej za pomocą prostych obrazów i porównań. Tekst ukazuje również recepcję nauczania włoskiego kapucyna na polskim gruncie teologicznym, jak również charakterystykę rzeczywistości kerygmatu i wynikający z niej styl głoszenia oraz uprawiania teologii.

Nietzsche ends the section 30 of The Antichrist with the following statement, which reinforces the thesis that the evangel of Jesus is the result of a morbid hyperexcitability and a will to pleasure proper of weakness: “– The fear of pain, even of infinitely minute pain – that can end in no other way than in a religion of love...” To understand this sentence, it is necessary to turn to the posthumous fragment 14 [130] of spring of 1888, in which Nietzsche did a sketch of an attempt of a demonstration of this argument.

This article deals with the use of literary fiction in Adventist schools and takes into consideration statements by Ellen G. White that seem to condemn this practice. Its main objective is to assess - in the light of the literary publications of Ellen G. White’s time and the opinion of Adventist literature scholars - the circumstances in which Ellen G. White made her remarks concerning fiction. Besides, the article analyzes whether or not Ellen G. White’s idea of fiction corresponds to the technical definition of literary fiction. Finally, the article addresses the implications of such considerations.

Resumo Esta pesquisa é um breve estudo exegético a cerca da identidade do Arcanjo Miguel. O texto base analisado é Judas 9, que retrata a luta entre Satanás e Miguel a respeito corpo de Moisés. A pesquisa é de natureza bíblico-teológica, que visa esclarecer ...

Este trabajo provee una síntesis y una evaluación del ensayo programático de C. H. Dodd sobre el kerygma del Nuevo Testamento y de las interacciones y respuestas principales que ha recibido durante los últimos ochenta y cinco años. Aunque se ha modificado la tesis de Dodd en algunos aspectos secundarios, los expertos han confirmado la mayoría de su planteamiento, así demostrando que el kerygma temprano era bien difundido y estable en el cristianismo primitivo.
This article provides a summary and evaluation of C. H. Dodd's programmatic essay on the New Testament kerygma, as well as the primary interactions and responses that it has received during the last eighty-five years. Although Dodd's thesis has been modified in some secondary respects, scholars have confirmed the majority of his thesis, thereby demonstrating that the early kerygma was well-spread and established in the early Church.

O artigo em questão tem por objetivo discutir e analisar a importância da arquitetura gótica como símbolo de uma revolução religiosa, buscando compreender sua representação na história do ocidente medieval com maiores proporções e significados, que vão desde a revolução na forma de se construir as igrejas até a mudança da mentalidade da sociedade medieval através da transmissão de uma mensagem filosófica, propagada pelo estilo arquitetônico gótico. Seu aparecimento, portanto, está intimamente associado ao desenvolvimento das cidades no período da Baixa Idade Média. A partir de conceitos já estabelecidos por teóricos como Marchi, Brandão, Panofsky, Freitas, entre outros, abordou-se as questões que influenciaram o cenário das mudanças e as transformações ocorridas no período de estudo. Logo após, apresentou-se a relação existente entre o desenvolvimento da arquitetura gótica e o surgimento da filosofia escolástica, assim como também se analisou essa nova forma de construir, surgida en...

O presente artigo objetiva analisar o uso de citações, alusões e ecos do Antigo Testamento na epístola de Paulo aos Romanos. Utilizam-se os critérios apontados por Richard Hays e G. K. Beale em suas obras. O estudo faz uma introdução acerca do uso do AT no NT, no epistolário paulino e, mais especificamente, em Romanos, apresentando um quadro contendo os textos onde Paulo faz uso do AT nesta epístola. As conclusões da pesquisa apontam que Paulo não fazia uso do AT de modo aleatório, mas proposital, a partir de um pensamento comum ao judaísmo do primeiro século. A pesquisa evidencia, ainda, a prevalência do uso da Septuaginta (LXX) em detrimento do Texto Hebraico (TH) e que, mesmo nos textos onde se faz referência direta ao TH, é possível relacioná-lo à LXX, configurando, desse modo, o uso corrente e prioritário desta versão das Escrituras em Romanos, o que também ocorre em outras cartas paulinas e livros do NT. O objetivo principal deste estudo é entender como e porque Paulo usou tão...

O ateísmo tem crescido nas últimas décadas pela militância de filósofos e estudiosos da ciência que apregoam um novo ateísmo. O objetivo deste estudo é refletir sobre a nova fase do ateísmo na sociedade atual e seus principais divulgadores buscando reconhecer a expansão desse fenômeno e sua influência no contexto religioso. Por meio da pesquisa bibliográfica, observa-se que o neoateísmo se apresenta com as mesmas ideias do ateísmo, mas com uma nova visão dos conceitos e pensamentos, tornando mais acessível a divulgação do movimento ateísta. Os representantes do neoateísmo combatem a ideia de Deus ou deuses e a crença no sobrenatural, atacando especialmente o fundamentalismo religioso e a influência religiosa na política e na sociedade, enfatizando a evidência científica em detrimento da fé na divindade. O ateísmo tem se propagado com maior facilidade hoje em dia, sobretudo por buscar respostas aos questionamentos humanos na razão e na ciência, mas atraindo também outras pessoas pelo...

Esse artigo analisará a influência do cristianismo igualitário sobre os movimentos de emancipação feminina que compuseram a Primeira Onda do Feminismo dos séculos XIX e XX. Ao analisarem-se alguns movimentos cristãos igualitários é possível observar um padrão de oportunidades para a participação e liderança femininas. Neste artigo, através de pesquisa bibliográfica histórica, será destacada a herança religiosa das personagens que protagonizaram o início do feminismo nos EUA. O artigo revelará que lançar luz sobre as raízes religiosas do feminismo pode inspirar mulheres religiosas que não nutrem simpatia pelo feminismo contemporâneo por causa do anticlericalismo e das fortes críticas e acusações lançadas contra o cristianismo por setores do movimento.

W marcu 2017 roku ukazały się nowe Wskazania Konferencji Episkopatu Polski dotyczące przygotowania do przyjęcia sakramentu bierzmowania. W niniejszym artykule ukazane zostały geneza tego dokumentu, jego elementy konstytutywne oraz wskazania dotyczące zarówno organizacji, treści jak i wymiaru metodycznego. Szczególny akcent położony został na omówienie nowych propozycji zawartych w tym dokumencie i dotyczących treści parafialnego przygotowania do przyjęcia bierzmowania. Propozycje te koncentrują się na ewangelizacji przez głoszenie kerygmatu oraz mistagogii zmierzającej do pogłębienia życia sakramentalnego. Analizie poddano także szereg kwestii organizacyjnych tj. czas trwania i miejsce formacji, częstotliwość i ilość spotkań oraz wybór imienia i świadka

O exegeză a fragmentului I Corinteni 9:19-23, din perspectiva conceptului de modernitate lichidă (Bauman, Ward, Vulbeau, Morris). Ce este de schimbat ? Ce poate fi schimbat ? Ce trebuie schimbat ? Cât de departe putem merge, fără a pierde esența mesajului creștin ? / An exegesis of I Corinhtians 9: 19-23, from the perspective of the concept of liquid modernity (Bauman, Ward, Vulbeau, Morris). What needs to be changed? What can be changed? What needs to change? How far can we go without losing the essence of the Christian message?

This title seems to state the obvious. However, the aim of this paper is to show that the stress on Jesus’ plain humanity was not the first view among Jesus’ disciples, but a more elaborated one, connected with the emergence of the kerygma, in order to show that Jesus’ passion was not a kind of theater. This kerygma was introduced as a key feature of the Gospels by a reworking of the accounts of the eyewitnesses. An incidental goal of this paper is to restore the importance of Josephus’ testimony on Jesus and Christianity. The study can be summarized in six steps:

1. Pauline Christianity does not rely very much upon eyewitnesses, who had experienced that Jesus was of a superhuman nature.
2. Pauline Christianity developed from a tiny portion of a large Jewish Jesus movement, which started around Paul.
3. Proclaiming that the Day of the Lord has come, or that a kind of after-death world has begun, Christianity states that the Scriptures are fulfilled in a particular way. Consequently, the truth of the Passion narrative entails a stress on Jesus’ humanity.
4. The canonical Gospels were written or edited according to this view. John is the closest to the origins.
5. In his first account, Josephus was favorable to the outstanding nature of Jesus and mourned the consequences of his execution.
6. When he discovered in Rome that Christianity, mixing up Jews and Gentiles, was a large outcome of the Jesus movement, he was afraid—or maybe censored by Titus—and discarded his previous opinions.

In fact, Josephus’ testimony may help greatly to understand the beginnings of Christianity, which has an obvious bearing upon the quest for the historical Jesus. However, the relevant sources are not neutral reports, but motivated statements, so that everything depends on the way one approaches the notion of “tradition.”

Oggi si necessita di una riflessione intorno all’essenza del valore, alla validità dell’etica e dei suoi fondamenti universali in società sempre più complesse, multiculturali, individualistiche.
In questo contesto di ricerca si propone un approfondimento dell’etica del desiderio di Ricoeur, incentrata sull'ermeneutica del simbolismo religioso. Essa, infatti, può rappresentare un'alternativa alla obbligazione kantiana, proponendo il kerygma cristiano della salvezza come fondamento di un agire responsabile e impegnato.
Secondo Ricoeur l'uomo costruisce il proprio Sé tramite l'agire, in quanto il desiderio d’essere, cioè la tensione alla perfezione, lo costituisce radicalmente: l'interpretazione della simbolica fideistica può offrire contenuti significativi in questo sforzo per l'agire etico, nella tensione verso la propria affermazione.
Si può accettare una proposta di questo genere come valido fondamento  morale? E sotto quali rispetti? Parlare del kerygma cristiano implica una proposta etica necessariamente eteronoma o può far scaturire una riflessione veramente universale?