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Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article first briefly overviews the most important books of the highly voluminous oeuvre of the Canadian literary critic Northrop Frye (1912-1991). They are the monograph on William Blake from 1947, Fearful Symmetry; then his most relevant book, Anatomy of Criticism from 1957, and three books about the Bible and literature: The Great Code (1982), Words with Power (1990) and The Double Vision (1991). They are first used to indicate the basis of Frye's thought (imaginational epistemology based on W. Blake); second, to indicate the central place of the kerygma in Frye's books on the Bible and literature; and third, to state what the kerygma actually is for Frye. Finally, a warning is given to the directiveness and the Gnosticism of Frye's interpretation of the kerygma. [ABSTRACT FROM AUTHOR]

The ongoing formation of presbyters stands out among the urgencies in the current ecclesial season. The a. intends to deepen the role that the theological formation can assume in the broader context of ongoing formation paths. To reach this goal, after having clarified the general horizon of reference, at the theological and ecclesial level, the main hermeneutical perspective is taken as that of the conversion in a missionary sense of the whole life of the Church, inspired by Evangelii gaudium. From this perspective, those features that are presented can help a renewal of theology for a better integration into the whole of continuing education proposals today. [ABSTRACT FROM AUTHOR]

Unlike in most other countries, religious education did not return to public schools in Slovenia after the fall of communism. The Catholic Church intensively introduced and developed catechesis in parishes. The new Slovenian Catechetical Plan opens the door to consider the various forms of catechesis already taking place in parish communities and to a lifelong model of catechesis that is not confined to the period of childhood and adolescence. The article analyses the development of the field of catechesis in Slovenia and the role of lay catechists. It highlights the main trends and challenges in catechesis and some of the existing solutions that no longer look only at the age of candidates but take into account their maturity and readiness when preparing to receive the sacraments of initiation. The analytical research is further illuminated by the author’s personal experience as a layperson involved in catechesis.

The paper deals with the role of image and beauty in the kerygmatic renewal of catechesis. In today’s technological age, the digital is no longer just part of existing cultures, but is emerging as a new culture that is changing the language and the way we think. The Catechesis is challenged to reflect on the form of the faith quest of digital youth and to adapt its vocabulary to the language of the new generations. The kerygmatic renewal of catechesis underlines the beauty of Christian life and salvation and of relationships in Christian communion and connects with the theology of beauty. Christianity needs to rediscover its beauty, the beauty of life with Christ, if it is to be attractive. The kerygma, the proclamation of God’s love and mercy, helps the individual to overcome fear and absurdity as he enters a new dimension of relationship that does not end in death

The paper deals with the role of image and beauty in the kerygmatic renewal of catechesis. In today’s technological age, the digital is no longer just part of existing cultures, but is emerging as a new culture that is changing the language and the way we think. The Catechesis is challenged to reflect on the form of the faith quest of digital youth and to adapt its vocabulary to the language of the new generations. The kerygmatic renewal of catechesis underlines the beauty of Christian life and salvation and of relationships in Christian communion and connects with the theology of beauty. Christianity needs to rediscover its beauty, the beauty of life with Christ, if it is to be attractive. The kerygma, the proclamation of God’s love and mercy, helps the individual to overcome fear and absurdity as he enters a new dimension of relationship that does not end in death. [ABSTRACT FROM AUTHOR]

In the panorama of New Testament writings, the 1Thessalonians assumes a central role in creating a language appropriate to the novelty of the Gospel. In this epistle, the first writing of the New Testament, Paul must take into account two elements: he writes down the kerygma announced in Thessalonica in relation to some particular issues experienced by the community and has to deal with addresses mostly of ethnic-Christian extraction. For these reasons Paul takes on an important linguistic challenge, committing to resume, redefine and introduce words in relation to the addressees’ understanding and to the message that the epistle intends communicating. This attempt allows Paul to compose a letter in which the vocabulary is both the heritage of the Thessalonians and the expression of the novelty of that Gospel of which the apostle is the undisputed witness. [ABSTRACT FROM AUTHOR]

It is in the light of a kerygmatic axis of hope and freedom that Ricoeur seeks an approximation of "maturity" between philosophy and theology. The kerygma works as a passport to a new intelligence. Hope is a kind of "decentering", between metaphor and parables, on the one hand, and the extravagance of things narrated and Kingdom, on the other. In The self in the mirror of the Scriptures (present in Amour et justice) Ricoeur affirms something fundamental from this relationship. If the function of the symbol in Ricoeur is to configure the space of meaning, the symbol in Lacan is detached from any question of meaning. Its function, he says, is even "to mean nothing". A close confrontation between Lacan and Ricoeur around these three themes - the symbolic, the real and the imaginary - is useful to describe the possible obstacles of representation in relation to the interpretation of eschatological claims, for imagination in Ricoeur has fundamentally to do with the creative (poetic-metaphorical) power of language, while imagination in Lacan refers to an effect of alienation in the image that, precisely, hinders the creativity of subjective life. [ABSTRACT FROM AUTHOR]

This article discusses the topicality of the digital issue from a human perspective. The proclamation of the Gospel in the digital world is situated in this perspective. The focus of the article is on the view of the digital not as a tool for proclamation but as a place to encounter the contemporary human. The current pontifical magisterium also repeatedly turns its attention to the human centrality within the digital network. The proclamation of the Gospel is addressed to the human being who lives in the digital and is also structured by it, so it is necessary to know the digital identity, the structuring and the culture that determine that human being. To proclaim in the digital means to meet people who live in it, and such a proclamation necessarily starts from relationships. Humanising relationships is the first step for a good evangelisation strategy, capable of encountering digital culture and placing itself in dialogue with digital humanity. It discusses the question of how the kerygmatic proclamation can make its way through the digital network in order not to be confused among the many contents but can emerge as the truth of life. The digital can be a potential human place of manifestation of the kerygma in the processes of catechesis. [ABSTRACT FROM AUTHOR]

This article aims to present the pastoral response of the Biblical- Catechetical Animation team of the Archdiocese of Londrina to the challenge of renewing catechesis after the publication of Document 107 of the CNBB, specifically with the proposition of reordering the sacraments of Christian initiation: Baptism – Confirmation – Eucharist, thus appearing among the Brazilian dioceses that took the risk of this work. We are going to explain how the Archdiocese has responded to the catechumenal inspiration for the Bible to be the main catechetical book for the path of Christian initiation of its catechumens and catechizers, based on the subsidy “On the Way with Jesus”. The fundamental purpose of the subsidy to be considered is the use of Prayerful Reading of the Bible as a method for catechetical meetings in all age groups: adults, young people and adolescents. With this methodology in mind, inspired by the dynamics of the Biblical Reflection Groups, an attempt was made to meet the proposal of “de-schooling” the transmission of the faith to Christian initiates in all the parishes of the Archdiocese. We moved from the idea of transmitting content to the logic of celebrative, kerygmatic and mystagogical experience of the Word of God, whose scope is the encounter with the Person of Jesus Christ, through the Gospels and the ecclesial community. This decision led to other relevant initiatives. [ABSTRACT FROM AUTHOR]

The first part of the article presents the basic guidelines for the Jewish-Christian dialogue in the Declaration Nostra aetate (NA 4) of the Second Vatican Council on the 55th anniversary of its publication. The second part summarizes the areas in which interreligious dialogue has developed the most in Europe and some contents that have marked it. The third part connects the declaration with the Apostolic Constitution Veritatis gaudium (VG foreword 4). It lists four criteria for the renewal of theological studies: kerygma, wide-ranging dialogue, inter-disciplinary and cross-disciplinary approaches, and networking, which have opened new horizons in the past years and inspired further steps on the path of Jewish-Christian dialogue, mutual knowledge, and cooperation in the service of contemporary man.

DOI 10.38123/rer.v2i4.216 El objetivo del presente ensayo es presentar una propuesta de itinerario de Confirmación para jóvenes desde el horizonte del anuncio del kerygma inserto en el paradigma de la iniciación cristiana, junto con la educación en la fe, desde la formación de habilidades cognitivas, procedimentales, actitudinales y espirituales. La pregunta inicial refiere a cómo diseñar una catequesis de Confirmación que articule kerygma e iniciación cristiana según las nuevas orientaciones del Directorio para la catequesis y, a la vez, desarrolle ciertas habilidades propias de la fe. La propuesta busca articular las etapas de la iniciación cristiana del tiempo del catecumenado primitivo y recuperado por el Ritual de la iniciación cristiana de adultos, junto con propiciar algunas habilidades fundamentales de un cristiano maduro, tales como el comprender las verdades fundamentales de la fe cristiana, aprender a manejar ciertas técnicas para escrutar las Escrituras, orar y discernir los signos de los tiempos, reconocer algunas actitudes propias de la praxis creyente y valorar la experiencia cristiana como horizonte de sentido. Esta propuesta busca hacer un aporte al diseño de renovados itinerarios de Confirmación considerando las nuevas orientaciones catequéticas, además de algunos mínimos formativos fundamentales que demanda la iniciación cristiana.

The article focuses on a podcast conversation with Archbishop Rino Fisichella, delving into the major themes of the Directory for Catechesis. It mentions the dynamic and joyful nature of catechesis in response to contemporary challenges, highlights the emphasis on kerygmatic catechesis, and discusses the directory's treatment of mystagogy, along with its attention to diverse contexts like digital culture, bioethics, and the role of catechesis in varied life situations.

The article focuses on the exploration of Christian kerygma, investigating its historical roots, theological importance, and contemporary applications. It mentions examination of the origins, theological significance, and modern-day relevance of kerygma, presenting a comprehensive perspective on its multifaceted nature and implications.

Correlacionando o aspecto histórico da Escritura e a sua condição de logos, Rudolf Bultmann instaura um procedimento exegético-hermenêutico que traz como base a pesquisa histórico-crítica da Escritura e impõe a interpretação 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 à cosmovisão da epocalidade em curso. Dessa forma, baseado na análise crítica de Paul Ricoeur, o artigo se detém na desmitologização enquanto distinção entre kerygma e mito em um movimento que se sobrepõe ao artifício mitológico e converge para a interpelação do seu sentido originário através de um processo que, afinal, requer a sua permanência sob o horizonte da interpretação. Assim, o artigo assinala que Ricoeur mostra que Bultmann prescinde da reflexão envolvendo a linguagem lato sensu como objeto, sobrepondo à linguagem do mito a linguagem da fé em um movimento que, embora pretenda se sobrepor ao sacrificium intellectus, converge, afinal, para uma construção que tende a exigir o sacrificium intellectus nas fronteiras da desmitologização e na linguagem da fé que está implicada em seu processo.

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From seven billion people on our planet, only two billion are Christians and, from these, a majority are unpracticing Christians. As Pope John Paul II was writing in 1990, “The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion” (Redemptoris Missio, 1). Considering all this reality, in the last century we have witnessed a revival of the kerygma in the field of theological research, both theoretical and practical. In the coming articles, we wish to present, in chronological order, the steps through which kerygma became the guiding figure of the renewal of the evangelization in the twentieth century. This article presents the contribution of “The New Hermeneutic” to the kerygma. [ABSTRACT FROM AUTHOR]

Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Because Jorge Bergoglio’s (Pope Francis’s) pontifical texts depart from his predecessor’s Thomistic vocabulary, critics claim his works deploy an “improvisational” style. Closer analysis reveals, however, that Francis deploys the terminology of French phenomenology after the “theological turn.” In fact, Evangelii gaudium and Amoris laetitia frame the event of interpersonal encounter using three concepts drawn from Emmanuel Levinas’s and Jean-Luc Marion’s philosophical projects: the gaze, the face, and the other. Without ruling out a direct textual influence, I argue that Bergoglio’s theology of encounter highlights recent phenomenology’s implications for Catholic moral theology and ecclesiology. Faith is born of an encounter with the merciful gaze of a specific other - Jesus Christ. The Church, as the community that bears witness to this gaze, is thus called to eniconize this same gaze for “the least of these” (Matt 25:40). Not obviating the need for moral precepts, the encounter with the particular other becomes the condition of their possibility; moral norms only cohere within the context of the pastoral “face-to-face.” The main ecclesiological consequence of the “pastoral turn” Bergoglio initiates is thus a “kerygmatic hermeneutic” of the Church: the community of believers turns outward to encounter the other in mercy, evangelizing by example and charity.

This article argues that the current predominant interpretation of the use of Psalm 16 in the speech in Acts 2, namely the 'proof' from prophecy explanation, as well as the few other models which have been advanced, are unconvincing on narratival grounds. Instead, it suggests that the Psalm is primarily quoted as a rationale to explain why Jesus rose from the dead and death could not detain him – namely because of his righteousness. The article concludes by submitting that this reading sheds important new light on the meaning of the resurrection of Jesus as a divine necessity in the early kerygma in Acts. [ABSTRACT FROM AUTHOR]

In the time when new evangelisation is increasingly discussed, the author of this article directs his gaze towards the beginnings of the Church and the first kerygma, whose meaning and importance he presents in three parts. The first part presents the context in which the Early Christianity found itself and in which it tried to transmit the»memories of apostles«. Inculturation begins with preaching that brings a new turnabout. The first Christian invested, perhaps more than any other after him/her, immense efforts into proclaiming the kerygma: he/she suffered from the lack of freedom, lack of members, lack of strictly theological formation, lack of support by society, lack of means of communication. The kerygmatic effort of the Early Church has suffered from these lacks, but it has abounded in the Spirit and the testimony of faith about realities that can hardly be put into words and defined. The second part follows the proclamation of the»memory of apostles«or the Gospel from dialogue to the Credo. Dialogue with the world is led by courageous Christians, apostolic fathers, apologetes, and church fathers in general. The author focuses especially on apologetes that opened up the dialogue with enemies and those who thought differently. Many of apologetes found themselves on a hard terrain that was cultivated with great efforts, personal inspiration, and courage. They had countless interlocutors among Jews, pagans, Christians, and heretics. The result of tiresome and long-lasting dialogue was the official definition of proclaimed contents of faith, formed in the Credo. The third part points out the ultimate goal of kerygma, that is, the renewal of the Church and society. The renewal is achieved through conversion as a new way of living in relation to God and other people. It permeates the whole person and is followed by God's activity. This final part of the article, therefore, puts an emphasis on the caritative dimension of the Church that finds its foundational point for this dimension in the Eucharistic communion. [ABSTRACT FROM AUTHOR]

The article consists of three parts. In the first part the author talks about the identity of kerygma by situating it within the process of evangelisation and about its relevancy by emphasising that the first proclamation is understood as the central place in evangelisation, pastoral, and catechetical work, which is why pope Francis sees in the power of the first proclamation a chance for the renewal of the Church. In the second part the author discusses fundamental criteria of authenticity of kerygma and points out the importance of love for the word of God, entry into the Church, love for those who are addressed, and the personal first proclamation that is transmitted to us in a specific time and context and that can be a constant source for the first proclamation to others. The last part of the article is dedicated to the role of the proclaimer in kerygma and emphasises the importance of personal, pedagogical, and catechetical qualities of an evangeliser, whereby an important role in acquiring and transmitting the mentioned qualities belongs to the continuous formation of evangelisers. [ABSTRACT FROM AUTHOR]

The thought from the apostolic exhortation of Pope Francis, Evangelii gaudium, that the Church»evangelises and is itself being evangelised by the beauty of liturgy«reminds us of the need to reflect on the fundamental relation between liturgy as an act of faith (actus fidei) and evangelisation that has its source in the celebration of faith. Liturgy is sacramental in its»proclamatory«part (verbum in celebratione fit sacramentum) as much as it is proclamatory in sacramental memory-act of the Mystery of Christ. Therefore, this article will try to cast light on the intrinsic relation between Verbum and Sacramentum and reflect on the Beauty that is, as an event of salvation, gracefully mediated in the celebration of faith. These issues are always current in the home of the Church, as the source of and meeting point with the mystery of faith; the place where faith is gracefully gifted, enlightened, renewed, and gracefully shared with brothers in faith. Although evangelisation is not its primary goal, liturgy as a place of graceful gifting of faith is always proclamatory and, through that, it has impact on evangelisation. [ABSTRACT FROM AUTHOR]

This note is intended to be an introduction to the reading of Christus vivit, the apostolic hexortation published by Pope Francis after the Synod of 2018 on «Young people, faith and vocational discernment». In reviewing the nine chapters of the document, the author points out how the Pope does not limit himself to just deal with some issues concerning the pastoral care of young people, but rather wants to indicate youth pastoral care as an important step in the missionary reforming process of the Church which he pursues from the beginning of his pontificate. In particular, reading the document reveals some basic elements for the reform: the central importance of kerygma, the synodal way, the testimonial style of the ecclesial community. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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. [ABSTRACT FROM AUTHOR]

From seven billion people on our planet, only two billion are Christians and, from these, a majority are unpracticing Christians. As Pope John Paul II was writing in 1990, "The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion" (Redemptoris Missio, 1). Considering all this reality, in the last century we have witnessed a revival of the kerygma in the field of theological research, both theoretical and practical. In the coming articles, we wish to present, in chronological order, the steps through which kerygma became the guiding figure of the renewal of the evangelization in the twentieth century. This article presents the contribution of Rudolf Bultmann to the kerygma. [ABSTRACT FROM AUTHOR]

The purpose of article is to analyse cultural meaning of keywords in the text Ephesians 1:20-23 and to find what may have been the author's main motive for using these words in such ambitious and powerful constructions. Subsequent is form-critical and historical analysis of the keywords in the context of this Christological statement. The main topic of the paper is centred on four ancient Greek words that are related with principalities, powers, and all things in the above mentioned statement. We can conclude that the author of the Deutero-Pauline epistle used Hellenistic epistolography with citations from Hebrew scripture and fashioned the form of the statement according to his own liturgical purposes. [ABSTRACT FROM AUTHOR]

In the digital age, where communication is determined by a simple click, the author wonders whether preaching is still valid as an instrument of evangelization. Pointing out that the subject of evangelization is the community, having the theological base in the Church/communion of the Vatican Council II, underlines how preaching today needs to be based on a new pastoral dynamic that can be achieved through the kerygmatic turning point. As in the ancient Church, preaching must also today have a prophetic character and be the voice of a missionary community. Here the preaching becomes evangelization of the community formed by lay people and presbyters and takes on different forms transmitting the kerygma: the proclamation of the dead and risen Christ. This is accomplished in synodality, which finds precisely in the preaching the admirable synthesis between ordained ministry and community from which new ministries arise, such as the catechists of the territory, the educators of the cultural areas and the communicators of the web. Furthermore, new forms of preaching based on the kerygma for a new evangelization are identified. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This study addresses the basic phenomena of preaching in the New Testament. Those who formed the New Testament bear testimony to the power of preaching, both by the rhetoric of their own texts and by their record of the church's earliest preachers. There was never one simple kerygmatic formula, because each audience was uniquely situated in a setting in place and time, and accordingly preachers from Jesus to John responded with timely proclamations to shape their communities in those settings. Even while the composition of the assemblies changed so also the proclamation and its manifest power changed. Rather than merely describe the kingdom of God, proclamation worked to deliver it too. It was the conviction of these early preachers, however, that God was with them, guiding them in the creation of that new social reality, the church. Simple bread and wine became the body and blood of Christ through their speech acts. The power of preaching arises at the junction of human and divine inspiration. [ABSTRACT FROM AUTHOR]

Many people are generous in their praise and gratitude for a good sermon. But as many a deacon, priest, or bishop will agree, one of the clearest signs of a sermon that has affected someone deeply is when that sermon is remembered. The words "I've been thinking about that sermon you preached last month on . . . ", or something similar, are therefore even more welcome than "thank you for that great sermon today!" This article considers sermons that meet this criterion: most have been remembered for centuries. They are clear, striking, and thoughtful, in many different ways, and they were (as we shall see) relevant in their own eras, yet are still relevant today. In the words of the Book of Common Prayer, every one of these sermons "proclaims the Gospel... and [speaks] the truth." [ABSTRACT FROM AUTHOR]

Abstract: From seven billion people on our planet, only two billion are Christians and, from these, a majority are unpracticing Christians. As Pope John Paul II was writing in 1990, "The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion" (Redemptoris Missio, 1). Considering all this reality, in the last century we have witnessed a revival of the kerygma in the field of theological research, both theoretical and practical. In the coming articles, we wish to present, in chronological order, the steps through which kerygma became the guiding figure of the renewal of the evangelization in the twentieth century. This article presents the contribution of Karl Barth to the kerygma. [ABSTRACT FROM AUTHOR]

This paper examines the impact of the Second Vatican Council (1962-1965) on the theory of demythologization of the Italian philosopher Enrico Castelli (1900-1977). Particularly influenced by the reading of Gaudium et Spes and Populorum Progressio (one of the first encyclicals promulgated after the Council), Castelli identifies the inaugural moment of an epochal turning point in the renewed ecumenical spirit of the Church. This is what he calls a «new possible demythologization»: a radical U-turn in relation to the secularization of the Modern Age (the "first" demythologization), ideally started by Galileo Galilei's trial. Castelli is one of the first philosophers to deeply understand the revolution started by the Second Vatican Council: ecumenism is the only possibility, for Christianity, to be in dialogue with contemporary society. [ABSTRACT FROM AUTHOR]

U radu se analiziraju pojmovi kerygme i mistagogije, posebice tipologija evangelizatora u apostolskoj pobudnici Evangelii gaudium. U prvom dijelu rad posebnu pozornost posvećuje katehezi. Kerygma prema Pobudnici nije sažetak iz povijesnih udžbenika, niti nešto što je samo i jedino crkvena doktrina, kerygma je događaj koji se odvija između dviju osoba - onoga koji naviješta Krista i onoga od kojeg se očekuje obraćenje. Ona uključuje i prvi navještaj – kerygmu, ali se ne zaustavlja na prvom navještaju. Otvorena je svim područjima kršćan- skog života, integrira kršćansku inicijaciju i cjelokupan kršćanski život. Imperativ ljubavi u kerygmi posebno se očituje u konkretizaci- ji i potvrdi Božje ljubavi, ne nametanju Istine, u pozivu na slobod- nu odluku “prionuti” uz Isusa, te radosti, poticajnosti i cjelovitosti u nasljedovanju i hodu na putu Istine i Ljubavi. Kerygma, kao i cjelo- kupni evangelizacijsko-katehetski proces, ako želi biti vjerna sebi, mora biti: povijesno-spasenjska, osobna ili inkarnirana, eshatološka, antropološka, svjedočko-dijaloško-misijska te liturgijsko-biblijski obi- lježena. Druga značajka kateheze jest da je ona u sebi mistagoškog karaktera, odnosno da u sebi sadrži dimenziju mistagoške inicijacije. Mistagoška kateheza danas je u velikoj krizi jer u sebi podrazumije- va kerygmu, ona se oslanja na kerygmu, no ako kerygme nema, ona je u sebi nejasna, u praksi odsutna, nepostojeća, “mrtva”. Proučava- jući Pobudnicu možemo uočiti ne samo četiri razine evangelizacijsko- pastoralno-katehetskog pristupa nego i četiri tipologije suvremenog evangelizatora: tradicionalističko-konzervativni, progresivističko puko-aktivizirani, rezignirano-dezerterski te Duhom Dobrog Pastira prožeti evangelizator.

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.

This paper presents a kerygmatic liturgical model of catechesis as a tool, which has its place especially in the Christian initiation of the children and adults. In the first part of this article we consider the purpose and meaning of the models of catechesis. It especially focuses on the results of the work of Josef Andreas Jungmann, who is the author of the concept of kerygmatic teaching in catechesis. In the second part we present the application of Jungmanns's approach to the Catechesis of the Good Shepherd program by Sofia Cavalletti and we point out the potential of this program for the renewal of catechesis of children in the Czech Republic. [ABSTRACT FROM AUTHOR]