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Marxsen, for one, infers from the fact that these two types evidently developed as long as they did more or less independently that Christian faith and witness have a double rather than a single root in two distinct communities and their traditions -- the Galileean Galilean community and the Jerusalem community.  But is this inference really necessary? Why can't one argue, alternatively -- following Bultmann and, in his own way, Knox -- that the Easter faith of the disciples was their way of remaking the same decision they had already made by following Jesus during his lifetime and that the cross came to have the kind of meaning it had for them because it raised once again the same question that had already been raised by Jesus' proclamation?

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So, if one allows the full kerygmatic character of the Jesus-kerygma, one can see it as deriving not simply from Jesus' own proclamation as a an empirical-historical report, but also from the existential experience and faith of those who so responded to his proclamation as to be able to attest it -- in the individual traditions of the Jesus-kerygma -- as the decisive saving act of God. In other words, the Jesus-kerygma derives from the original decision of the disciples already made by following Jesus during his lifetime, whereas the Christ-kerygma derives from their having to remake that decision in face of his crucifixion and out of the experiences after it that found expression in their witness to his resurrection.

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