As an avid reader, a personal standard for a good book is a storyline that captures the imagination with an invitation to enter into the world-building and characters’ lives. The book should bring questions like, “Where might I fit into this plot?” and “How does my reality blend with the story’s reality?” to the forefront of contemplation.
In my recent readings of the Gospels, the Greek word kerygma, meaning to proclaim, has taken hold of my thoughts. In Christianity, it often refers to proclaiming the gospel. I have wondered, however, if the sole act of kerygma suffices for living out the ways of the kingdom of God.
Savannah Green
Indeed, followers of Christ are instructed to preach the good news so others might hear and understand. This has been true since Christ himself proclaimed the kingdom of God during his earthly ministry. Yet, if explanation by way of proclamation is the only way to provide a witness, then what is to be made of the Gospel writers who, in various literary forms, divinely pen kerygma not just as an explanation but also as an invitation?
In Communication, Pedagogy, and the Gospel of Mark, Eve-Marie Becker writes that Mark “transforms kerygma to a narrative.” The Markan Gospel proclaims Jesus is the Son of God who must suffer, ever faithful to its two-sectioned structure. Through narrative techniques like chiasms and intercalations, Mark not only explains what he is proclaiming but also invites his readers to join in.
“As the Son of God suffers, so too followers of Jesus can expect to experience trials.”
As the Son of God suffers, so too followers of Jesus can expect to experience trials.
Although an invitation to suffer does not, perhaps, sound too inviting, the holy irony is the entire Gospel of Mark functions as a comfort to Christians as it describes the suffering of Jesus the Messiah. Mark invites his readers to participate in the call to faith in the midst of hardship.
In a similar vein, Luke uses literary genres to invite audiences into the story. Luke created “a well-ordered account” through a historiography, or historical narrative. Luke narrates the story of Jesus to orderly proclaim the history of Jesus Christ; once the history is presented, the question remains for the reader, “Will you enter into this history?”
Luke explains the history of the lowly King Jesus from the law of Moses onward, foreshadowing the coming of the Holy Spirit in the book of Acts. It is clear: The history of Christ and his church is ongoing. It is past but also present and future. What remains up to the reader is their response to the invitation to join in this eternal salvation history.
Gospel proclamation is woven throughout the church. Whether through Bible studies, stained glass, vacation Bible school or hymns, Christians have faithfully structured kerygma into their church life. It is in their DNA, so to speak, and rightfully so.
“Faithful witnessing should not simply be proclaiming a list of doctrines.”
Yet, what I have pondered recently is how many invitations to join the narrative and history of Jesus Christ, of a life modeling kerygma, have been left unanswered. Do Christians view true Christlike suffering as something not just expected but honorable as Mark portrays? Has the church accepted the invitation to enter into the history Luke presents of a lowly king who dines with sinners, cares for the poor and identifies injustice?
In other words, kerygma is not meant to exist in a vacuum. Faithful witnessing should not simply be proclaiming a list of doctrines, although doctrines certainly have their place. Kerygma, when paired with the power of Christ, is meant to be transformed to reveal sacrificial love in the midst of a world of brokenness, loneliness and injustice. Consider 1 Corinthians 13 and how Paul intertwines proclamation with love. Or rather, how Paul insists proclamation without love is useless.
Kerygma love is not methodical or formulaic. It is translatable across social boundaries and circumstances. R. Alan Culpepper explains this well in his commentary on Luke in The New Interpreter’s Bible Commentary: “Jesus can never be confined to the traditional, the safe and the predictable. … Inherent in the expectation of a kingdom that has not yet come is the continual discovery of new aspects of what Jesus requires of those who follow him.”
In future readings of the Gospels, note the invitations posed by the writers. While watching the local news, brainstorm how to care for the community. When a new family shows up on Sunday, act on the opportunity to show kindness. If a single friend expresses loneliness, take time to be a needed presence. As the marginalized continue to experience injustice, stand and address it, even if in small ways.
Invitations to join the story of Jesus Christ are all throughout our world because his Spirit is all throughout our world, creating open doors for Christ followers to practice a kerygma love.
Savannah Green serves in theological higher education and enjoys researching and writing on the Gospels and Acts. She earned a master of divinity degree from George W. Truett Theological Seminary at Baylor University.