(Message, preaching).
Preach the message of salvation that works in Christ Jesus, and preach it with the word and the life, Rom 16:25.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
see, CANON, GOSPELS, BIBLICAL MANUSCRIPTS
vet, Term gr. meaning “preaching,” is used in several NT passages (Rom. 16:25, etc.). Theological modernism uses this term to designate an alleged central nucleus of the apostolic preaching around which, according to this conception, myths and legends contributed by the various Christian communities were added. Evidently, this conception discards the genuineness of the NT records, denying their integrity and their apostolic paternity. (See CANON, GOSPELS, and each of the books of the Bible under its name, BIBLICAL MANUSCRIPTS, etc.)
Source: New Illustrated Bible Dictionary
The first evangelical proclamation
The word “kerygma” means the “announcement” of news by means of a herald. In the New Testament, it indicates “proclamation” of the Good News (the joyful news) through “preaching” (Rom 16,25). In fact, it is the first announcement about God Love, who has sent his Son Jesus Christ, made man like us, for our salvation.
Jesus himself made this “announcement”, proclaiming “The Kingdom of God is near” (Mk 1,15). With this he indicated that the messianic promises had already arrived at “his time” (ibid.). The reception of the Kingdom includes a change of mentality (the “conversion”) and adherence to the person of Christ and his message “Believe in the gospel” (Mk 1,15; cf. Lk 4,43; 11,20 ). The Apostles invited to receive the Messiah (the “Christ”), as anointed and sent by God in “the fullness of time” (Gal 4,4).
When on the day of Pentecost Saint Peter proclaimed the fact of the death and resurrection of Jesus, he also invited the acceptance of the salvific fact through faith and baptism “This Jesus God raised from the dead, of which we are all witnesses… Repent and baptized in the name of Jesus Christ for the remission of your sins, and you will receive the Holy Spirit” (Acts 2:32-38). Since the day of Pentecost, the Church announces that Jesus is the Son of God made man for our salvation, through his death and resurrection; in him the messianic hopes are fulfilled.
Fundamental elements of the “kerygma”
The fundamental elements of the “kerygma” are found in various passages of Saint Paul: the divine filiation of Jesus (manifested by the power of the Spirit in the resurrection), his human reality (manifested especially in his birth and death), his redemption for our salvation . Christ, by his resurrection, shows that he is the Son of God made our brother by the power of the Spirit. “This gospel refers to his Son, born of the lineage of David as a man, and constituted by his resurrection from the dead, the mighty Son of God according to the sanctifying Spirit Jesus Christ our Lord” (Rom 1,1- 5). Jesus is the Son of God and, therefore, perfect God (Gal 4,4; Rom 9,5), and is also perfect man, our brother (1Tim 2,5; Phil 2,7; Jn 1,14) and , therefore, definitive, full and universal Savior (Tit 3,4).
These elements of the “kerygma” appear clearly in the set of New Testament Marian texts Mt 1-2 (infancy); Lk 1-2 (infancy); Jn 2,1-12 (Cana); 19.25-27 (cross); Mc 3,31-35 and synoptic parallels (praise of the mother of Jesus); Ac 1,12ff (cenacle); Gal 4,4-7 (“the woman”); Apoc 12,1 (“the great sign”). Mary is a Virgin by the work of the Spirit (Christ is the true Son of God), Mary is the mother (Christ is the true man), Mary is associated with salvation (Christ is the only Savior). Thus, she has already begun the fulfillment of the prophecies and messianic hopes.
Universalist missionary sense
In the “kerygma” Christ is announced, the Son of God made man, dead and risen, who communicates, from the Father, the new life in the Spirit. He therefore has a Trinitarian dimension. Jesus had sent the apostles “to all peoples”, to “teach” or announce the message of his incarnation and redemption, so that all humanity would be invited and urged to participate in the Trinitarian mystery of God Love, being baptized “in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19). Jesus communicated the Holy Spirit (“the promise of the Father”) to the apostles, so that they would have the courage to announce in his name this mystery of love to all humanity (cf. Lk 24:47-49).
The apostle is sent to proclaim this “first proclamation” to all peoples, since “to evangelize is, above all, to bear witness, in a simple and direct way, to God revealed by Jesus Christ through the Holy Spirit. Testify that he has loved the world in his Son; who in his Incarnate Word has given all things being, and has called men to eternal life” (EN 26).
The novelty of the Christian mission lies in this proclamation of the incarnation of the Word and of his Paschal mystery of death and resurrection, as the epiphany of the Trinitarian mystery. Through Christ, perfect God and perfect man, God wanted to save man through man, communicating to him new life in the Spirit. The mystery of man, created in the image of God (Gen 1,26-27), has been restored, by Christ and in the Spirit. Man can already participate in the Trinitarian life (Eph 2,18; Jn 14,17.23).
References Announcement, catechesis, gospel, homily, preaching.
Reading of documents AG 11-13; IN 15, 21-22, 41-43, 51-53; RMi 42-45; CEC 429, 852, 875; TMA 38.
Bibliography J. DANIELOU, Le Kérygme selon le christianisme primitif, in L’annonce de l’évangile aujourd’hui (Paris, Cerf 1962) 78-83; CH DODD, The apostolic preaching and its developments (Madrid, Fax, 1974); J. ESQUERDA BIFET, Mary in the “kerygma” or first missionary evangelization Marianum 42 (1980) 470-488; A. SALAS, Jesus, living gospel. Kerigma and catechesis in primitive Christianity (Madrid, PPC, 1977).
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
DJN
A
By kerygma is meant the primitive apostolic preaching, centered on the announcement of the death and resurrection of Jesus: Jesus of Nazareth is the Christ, the Lord, the Savior, by his resurrection. In a broader sense, it also includes the primitive didache catechesis, which entailed a broader and more extensive proclamation of the life, sayings and deeds of Jesus, although always starting from the resurrection, and required a response, an assent of faith. Its reality is already present in the earthly life of Jesus, who appears “proclaiming” the kingdom of God, and is prolonged in the life and work of the apostles and of the entire Christian community: the very nucleus of the Christian community and therefore the meaning and primary purpose of his action and his presence in the world is the act of proclaiming the kerygma, pardon the redundancy. As an event act and as the kerygma makes salvation itself present to the men who receive it. As it stands in the NT it ordinarily contains a schematic summary of the life, death, and exaltation of Christ. It therefore has a historical narrative component, it inserts Jesus into history, starting from his humiliation and pre-existence, and arriving at his resurrection and exaltation, it announces him as the definitive and eschatological event. Peter’s speeches in Acts may be the best examples of how to present the kerygma as a proclamation of the irruption of the lordship or the reign of God in the resurrection of Christ, a proclamation that is accompanied by signs, events and actions that manifest it as something new, a new order, a different situation full of open possibilities, surprising. It is something new in its content: not a new doctrine, not a new vision of God, not a new cult. What is decisive is the action, the proclamation. Through the proclamation of the fact, the Kingdom of God is now coming, the gospel is made real. Christ is present, the Word of God is pronounced and acts. “The apostolic was something more than the simple priority of a message. Paul went to Corinth to carry the message; but what was specific to him, what would distinguish him from other philosophers, was not precisely what was in kerygma, but what was in and in _namis”. This strength and power of the Spirit is what distinguishes the kerygma from other acts of speech that are also present and necessary in pastoral and evangelizing action: the confession of faith, the Christian didascalia, catechesis or charismatic prophecy, the liturgical hymn , etc. “In short, we could say that he is the official and authorized proclamation of the great Christian fact: Jesus Christ present and active in human history, to lead it from within to his final salvation.” (J. Me. GONZALEZ Ruiz, sv in: de la , col. ). -> gospel and gospels; evangelize.
. Castro
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
Among the dynamic elements of the missionary action of the Church, the theological and pastoral reality that we name with this Greek word and not translated as “kerygma” plays a leading role.
In its broadest sense, it can be understood as encompassing the entire pastoral scope of the word: evangelization, mission, catechesis, catechumenate, testimony, dialogue and commitment would fall under its broad arch (thus C. Floristán Teologíapractica, Salamanca 1993, pp. 359 -419). However, we limit the concept to this dimension or moment of missionary action in which the very core of the Christian mystery is manifested: the person of Jesus Christ who died and rose again.
We underline from the beginning its condition as a dynamic element, not as a phase or period that can be overcome, as if it were an initial stage or circumstance that, progressing, would have to be abandoned. Emerged in the realm of the Word, however, it is inconceivable without the Spirit, without testimony and without faith. Therefore, it enters the area of events rather than advertisements. So that its events accompany all the stages or processes of pastoral action, and it is, in fact, present in all areas and sectors of evangelization.
“Evangelization must also always contain – as the basis, center and at the same time the culmination of its dynamism – a clear proclamation (this is kerygma) that in Jesus Christ, salvation is offered to all men, as a gift of grace and mercy of God” (RM 44).
Biblical aspects
Kerygma can be translated as proclamation, announcement or preaching, but these words do not manage to cover the dense content of this reality full of brilliant Christian novelty, genuinely Christian. Its high concentration of meaning and its diffusion in theology and post-conciliar catechesis impede its translation.
In the NT that uses much more the verb…