For the Church to radically fulfill its mission, the kerygma, koinonia, and diakonia must be in sync, or in unison concerning how each facet of ministry is exercised and utilized. In order for the Spirit-filled Church to faithfully influence culture and the lost, each component should be entirely associated with a transcending Kingdom mindset. In order for successful engagement between these components and culture to take place, each missional element must remain intertwined among every spiritual dimension, so that firm foundations may be established within the church.
The proclamation aspect, kerygma, should not only teach the Word and minister truth effectively, but it should also encourage the koinonia constituent for stronger fellowship in the Body. Essentially, the communal vision of a church should not be separated or distinct from the missional vision. Contrarily, the two should provide a one-two punch so believers can live among community in a way that bridges the Kingdom with culture. When service and benevolence, along with worship, become ultimate, rightly placed priorities among koinonia, diakonia is produced, thus satisfying an essential ingredient in continuing Jesus’ ministry through the Church. As quoted by Harper and Metzger in “Exploring Ecclesiology”, John Perkins states, “…the Church should maintain a vital presence in the community and abandon upwardly mobile ways to identify…[recreating] family and community by becoming an incarnate presence in society…” (244).
Furthermore, as Althouse notes in “Towards a Pentecostal Ecclesiology: Participation in the Missional Life of the Triune God”, the kerygma, koinonia, and diakonia ministries of the Church should mirror the missional values of the Trinity characterized by “the proclamation of the Word made flesh in Christ Jesus...the fellowship we have inside and outside the Church for the other...and the service we give to the other reflected in the kenotic self-giving of God in Christ Jesus by the Spirit” (245).
In other words, kerygma should play an important part in voicing the connection between ecclesiology and missiology, koinonia as the uniting dialogue between ecclesiology and missiology, and diakonia providing the final portrait of the amalgamated relationship between ecclesiology and missiology. Embodied in each dimension is the call to abide by the Great Commission and the greatest commandments: to love God with all one’s heart and one’s neighbor as oneself. To be missionally effective requires a love-relationship with God first and foremost; however, this relationship must filter into human relationships as well.
Karkkainen, in “Towards a Pneumatological Theology”, captures the essence of diakonia and its relationship with koinonia well, by reminding us that the early Christians’ concern “for the poor, widows, and strangers was not seen as entirely separate activity but rather an extension of their worship (214). While today’s Church is somewhat capped by compartmentalization of responsibility, the early Church lived out diakonia as a continuation of koinonia, while understanding the importance of every action being an act of worship unto the Lord.
Harper and Metzger contribute additional notions, claiming how“[reshaping] our relational, familial, and vocational values in light of Christ’s countercultural and upside-down kingdom values” inspire the work of Christ to manifest and be made known among those we reach to (268). In doing so, the power of the Church, Christ’s bride, is enhanced and strengthened, forming an even tighter bond among each missional dimension.