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If there is a distinction to be made between assertions, on the one hand, and formulations (of assertions), on the other, shouldn't one also make the following distinctions:

(1) between assertions, on·the one hand, and their necessary presuppositions and implications, on the other; and, paralleling this distinction, another

(2) between formulations (of assertions), on the one hand, and their assumptions and consequences, on the other?

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The crucial point, of course, is to be able to distinguish the necessary implications of the christological assertion itself, in the form of genuine credenda and agenda, from what are merely the consequences for either belief or action of one or another of its formulations.

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