Page 85 - A Dissertation for Doctor of Philosophy

A developing consensus exists among New Testament scholars that kerygma and didache

need to be regarded as “being broadly complementary and as denoting the whole process of

communicating the appropriate message.”53 This consensus applies equally to the preaching

ministry of Jesus.54 Jesus did not deliberately distinguish kerygma and didache in his ministry

of the Word, but he used both in his preaching. The Synoptic writers often used the two words

synonymously.55 For example, whereas Luke described Jesus’ preaching ministry around

Galilee, he used didache; conversely, the other two Synoptic writers employed kerygma to

designate that same ministry.56

Using Jesus’ preaching in the Nazareth Synagogue, Robert Mounce explains the point as

follows:

When Jesus finished reading the Servant prophecy, He proclaimed, “Today this scripture

has been fulfilled in your hearing.” This is “proclamation” in its unique sense. But was that all

He said? Hardly. They “bore witness” (v.22) that the reports about His greatness as a teacher

were true. They wondered at His “gracious words” (v.22). All this supposes a detailed

52 C.F.D. Moule, The Birth of the New Testament (New York: Harper & Row, Publishers,
1962), 130. G. Wingren, The Living Word: A Theological Study of Preaching and the Church,
trans. Victor C. Pogue (Philadelphia, PN: Muhlenberg Press, 1960), 18 He even says that It is
false intellectualism to separate those who belong to the church from the missionary kerygma.

53 McDonald , Kerygma and Didache, 5.

54 Ibid. And see Matt. 4:23; 9:35; and 11:1.

55
For an example, see Mk. 3:14 and 6:30. In Mk. 3:14, the disciples are sent to “proclaim
the message.” When they return, they “told him all that they had done and taught.” (Mk. 6:30)

56
See Mk. 1:39 and Mt. 4:23.