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In the first phase, both the call represented by the person component, i.e., Jesus, and the response represented by the community component, Le., the apostles, were not explicitly, but only implicitly, christological – -- christology being merely implied, as Bultmann argues, both by Jesus' own claim for the decisive significance of his word and ministry and by the decision of certain persons to accept his claim by "following" him as his disciples. The literary evidence for this first, implicitly christological phase is what Marxsen distinguishes as "the Jesus-kerygma," whose "what" consists entirely in traditions concerning what Jesus himself thought, said, and did, even while its "that" precisely as kerygma implies the same claim for his decisive significance, only now made by his disciples, i.e., the apostles. Considering the content as well as the form of these Jesus traditions, we have every reason to suppose that the earliest of them originated during Jesus' lifetime; nor is the presumed fact that none of them was reduced to writing until much later any reason to doubt this supposition.

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If, then, it is because of the decisive significance of the one event of the church's coming into being that any proper canon of the church has its unique authority and worth, i.e., because it speaks to us directly out of this event itself, bringing us an authentic record of the event as its impact was first felt, and thus giving us a kind of immediate access to the event (all this being a close paraphrase of Knox's reasoning in explaining the unique authority and worth of the scriptures \[124\]), we can infer that the real canon of the church, given our present historical methods and knowledge, comprises, not the scriptures or even the writings of the New Testament, but the earliest instances of these two main types of Christian witness, i.e., Jesus-kerygma and Christ-kerygma. The earliest instances of both types of kerygma may be said to be, in their different ways, original and originating and therefore constitutive Christian witness, because, although each type evidences a different phase of the event that was the church's constitution as the church, both types nonetheless evidence that one event, and they both make or imply one and the same constitutive christological assertion, the Christ-kerygma\~ .r::akin~themaking explicitly the very assertion of Jesus' decisive significance that the Jesus-kerygma implies but does not explicitly make.

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