What a Teenager Taught me about the Kerygma
In my last article, I promised to unpack what the Kerygma is and the difference it makes when it is front and centre for the catechist. I do so in this article.
Painting: The Temptation of Christ by the Devil by Félix Joseph Barrias (1860)
Jay (not his real name) was funny, smart and constantly getting into trouble. His parents were at their wits end. The boss was annoyed. But I had always gotten along with Jay. So the boss made me a deal.
My Boss: “Eh Nick ah. The parents have given us permission to use the ‘nuclear option’. So you can give him as much Jesus talk as you like. Just make sure he stays out of trouble.”
And so detentions became sessions where we discussed life. And of course Jesus.
ME: “Eh bro,” I started.
“Why did you lie just now? Its not good you know to develop a reputation. Do you know what ‘Jesus Christ’ means? It’s not something you say when you kick that football and miss that open goal. Jesus is His name.
But Christ is not His surname you know. It means ‘saviour’. You can say that it’s his ‘job’. But because he went about doing it so well, and his reputation grew so much, his job became a part of his name.
How about you Jay? When you lie, you develop a reputation. One day, when you do it often enough, people may call you JL. Jay – Liar.”
He laughed but listened.
One day, he shared incredulously that his partner in crime who was also constantly getting into trouble was Christian and had invited him to Church. Apparently, there were also baptisms happening.
And he did his research and found out about the Catholic baptism ritual.
JAY: “The words before baptism quite power hor.”
ME: “What do you mean?” I asked.
JAY “Do you reject, Satan? And all his show? And all his empty promises?”
ME: “Ah you researched.”
JAY: “Its like giving a permanent Fxxx you to Satan.”
I was stunned by his insight. I wanted to say “Satan would not be impressed by your F bomb” but I held my tongue.
I asked gingerly, “then how about you?”
He gave me that mischievous grin I was so accustomed to. Maybe one day. But for now, “I guess I still want to Fxxx around with Satan.”
Whatever you may want to say about our exchange, it was certainly not boring.
Jay was very secular.
But he could relate to what the Christian message was all about.
Because in our conversations, I was focusing on the kerygma. Or to be precise, I spoke about everything through a kerygmatic lens.
The Kerygma is a Greek word which simply means “proclamation”. It quickly took on the meaning of “core proclamation” in early Christianity.
If someone were to ask “What is the core message of Christianity?” The answer would be “the kerygma”.
What is the Kergyma?
“Jesus Christ loves you; he gave his life to save you; and now he is living at your side every day to enlighten, strengthen and free you.” (EG no 164)
Just as one can say with Jesus that “upon these commandments (love of God and neighbour) hang all the law and the prophets” (Matthew 22:40), we can say, in an analogous way that “upon the kerygma hang all the catechesis that Church wishes to impart.”
Pope Francis is clear on this. In a profound passage which is worth quoting at length, he says the following:
“We must not think that in catechesis the kerygma gives way to a supposedly more “solid” formation. Nothing is more solid, profound, secure, meaningful and wisdom-filled than that initial proclamation. All Christian formation consists of entering more deeply into the kerygma, which is reflected in and constantly illumines, the work of catechesis, thereby enabling us to understand more fully the significance of every subject which the latter treats. It is the message capable of responding to the desire for the infinite which abides in every human heart. The centrality of the kerygma calls for stressing those elements which are most needed today: it has to express God’s saving love which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance which will not reduce preaching to a few doctrines which are at times more philosophical than evangelical. All this demands on the part of the evangelizer certain attitudes which foster openness to the message: approachability, readiness for dialogue, patience, a warmth and welcome which is non-judgmental.” (EG no 165)
Image: Pope Francis signed Evangelii Gaudium on 24 November 2013 by Vatican News
When I read this passage, my mind raced to Jay. He was able to understand the implications of his behaviour and what baptism entails, a dramatic renunciation both of a person and whatever he stands for i.e. Satan and his empty promises, and a wholesale adherence to another person and whatever he stands for i.e., “Do you believe in Jesus Christ, the only Son of God?”
The dramatic “key” of the kerygma should always be kept at least implicitly in the consciousness of the catechist when he approaches any topic he is asked to catechise on.
A good rule of thumb is as follows, for whatever topic you are catechising on, and whatever lesson plan you use, if you are unable to identify the kerygmatic dimensions, you can probably conclude that the session is not well thought through.
You should probably rethink its delivery and/or focus.
But com’mon Nick. For ALL topics? What about topics like Church history?
We are asked to teach it. I dread it. The kids dread it. What with all the dates and names of complicated heresies? How is this at all kerygmatic and not just some niche topic for Catholics who like “cheem” things?
The history teacher in me will be riled up. But I can sympathise. Monophytism. Monothelitism. Arianism, Nestorianism. Why do I need to know these people who come up with these weird ideas?
In my next column, I will attempt to show how an apparently “factual” and possibly “dry” lesson like “Church history” can be taught through a kerygmatic lens.
In the meantime, “Jay” if you are reading this, just know that while hanging on the cross, Jesus did not use just one F word. He used two. “Father Forgive them, they know not what they do.” (Luke 23:34) He is not just a supremely noble human being forgiving his enemies, admirable that already is. He is also God. He thought of you. He thought of me. He wants to free you and be with you forever.
Repent and believe in the Gospel.
