The first 100 popes who were saying everyone needs to believe in Jesus, His Death and Resurrection, for salvation, they were martyred. This was also the message of St. Paul. This became known as the kerygma.
But the popes since Pius XII have indicated that there were known and objective cases of non Catholics saved outside the Church and so there were practical exceptions to the kerygma( 1949 Letter of the Holy Office(LOHO)).
This emerged in the Fr. Leonard Feeney case and LOHO.
It was referred to in Vatican Council II and placed in the Denzinger. So a New Theology emerged.
From the traditional outside the Church there is no salvation, with the New Theology we now have, outside the Church there is known salvation.
Since there is 'known salvation' outside the Church ; non Catholics saved without the Sacraments; people who did not believe in Jesus and who are allegedly in Heaven , and the kerygma was made obsolete. This was a variation, with the New Theology. So the New Theology(CCC 846) states all who are saved, are saved through Jesus and the Church. In other words, there are known cases of the baptism of desire, baptism of blood and invincible ignorance and these are exceptions to the traditional Catholic kerygma.
Now when Pope Francis refers to the kerygma he is referring to salvation as not always necessarily, believing in Jesus or being a member of the Catholic Church.
So the Nicene Creed's, 'I believe in one baptism for the forgiveness of sins' is also changed. There is a variation. It is ' I believe in three or more known baptisms for the forgiveness of sins and they are the baptisms of desre, blood and invincible ignorance and they are exclude the baptism of water(LOHO)for salvation '.
These exceptions are the BOD, BOB and I.I without the baptism of water, I repeat(LOHO 1949). They are personally known and visible in personal cases, in the present times(LOHO,1949).
This is irrational. It is contrary to common sense. It is innovative and first class heresy and it cannot be magisterial. It violates the Principle of Non Contradiction. How can someone saved outside the Church who is in Heaven and known only to God also be physically visible on earth to be exceptions to extra ecclesiam nulla salus?
So when we recite the Nicene Creed in Church, there is a new Profession of Faith, another version of the kerygma. It is Christocentric, in a sense, but not ecclesiocentric. It's an ecumenical kerygma.
We can piece-together the old kerygma from pre-1930 times and undo the new variations which Cardinal Ratzinger maintained as the Prefect of the CDF.-Lionel Andrades
Kerygma and catechesis, in Christian theology, respectively, the initial proclamation of the gospel message and the oral instruction given before baptism to those who have accepted the message. Kerygma refers primarily to the preaching of the Apostles as recorded in the New Testament. Their message was that Jesus Christ, in fulfillment of the prophecies of the Old Testament, was sent by God, preached the coming of the Kingdom of God, died, was buried, rose from the dead, and was raised to the right hand of God in heaven. To those who accepted this proclamation, the reward was deliverance from sin, or salvation. Acceptance into the church required conversion—that is, a turning away from a life of sin. Early Christian catechesis was concerned primarily with exhorting those preparing for baptism to follow the way of “life” as opposed to that of “death”; it was distinguished from the more doctrinal instruction that followed one’s baptism. Catechesis was usually accompanied by self-denial and exorcism (an attempt to expel the devil from the potential convert).
The mode of teaching, geared to the general absence of literacy, was characterized by the use of formalized expressions (some of which are preserved in the New Testament). As the practice of infant baptism became more common in subsequent centuries, the relation between instruction and baptism became less obvious. Once an important duty of bishops, instruction was more often left to the parents or parish priests. The emphasis given to the use of the Apostles’ Creed and the Lord’s Prayer as mnemonic devices, as well as the frequent use of numbered lists (seven being a favourite number), is indicative of the rote nature of the instruction during the early medieval period. In the East, the connection between the liturgy and practical instruction had never been lost; this was not the case in the West, where only a minority understood Latin, the language of liturgy and theology.
In the 16th century, the Protestant reform re-emphasized the preached word; both Protestants and Catholics began to make extensive use of written manuals called catechisms (e.g., Luther’s Small Catechism). By the 19th century the term catechetics referred to all religious education outside of that found in the liturgy and preaching. Twentieth-century developments reflected an appreciation of trends in the psychology of learning and pedagogy, as well as the renewal in the theology of the sacraments and in biblical scholarship. In reaction to the abstract catechesis of recent centuries, some have called for a “kerygmatic theology” concerned more with the saving work of Jesus Christ than with scientific, speculative theology. Although this distinction has not been generally accepted, there has been a renewed appreciation of the view of the Christian message as an event to be experienced rather than ideas to be studied. The effect of this movement was to reorientate religious education to a return to the kerygma and catechesis of the New Testament church.
https://www.britannica.com/topic/kerygma
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