By Schubert Ogden
As much as I think that "Christ-kerygma" as well as "Jesus-kerygma" can
be reasonably said to have its origin in the Christ-event, and thus to be formally
and not merely substantially apostolic and canonical, I still think there are good
reasons for saying such things as the following:
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T\]he canon of the church, and hence also the primary authority for
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theology, must now be located in what form critics generally speak of as
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the earliest layer of the synoptic tradition, or what Marxsen in particular
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refers to as 'the Jesus-kerygma,' as distinct both from 'the
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Christ-kerygma'
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and from 'the mixed form of the Jesus-kerygma and the
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Christ-kerygma'
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that we find expressed in the writings of the New Testament
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(OT: 64).
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\[T\]he true apostolic and, therefore, canonical witness \[refers to \] the earliest layer of otwitnesswitness now accessible to us through historical-critical study of the \[s\]~opticynoptic \[g\]ospels, which, following one of the most careful students of this whole matter, Willi Marxsen, I call the Jesus-kerygma Jesuskerygma (F&F: 45 £f.). Here, if anywhere, in these earliest Jesus-traditions \[sc. these very oldest traditions that any quest of the historical Jesus must perforce reconstruct\], or, as Willi Marxsen prefers to say, in this earliest 'Jesus-kerygma,' we have what for us today must function as the real Christian canon or norm of appropriateness (PC: 113 f.). 17 September 2005 |