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At least by the time of Faith and Freedom (cf., e.g., 54 f.), the christology of Christ without Myth and The Reality of God was being displaced by the kind of christology finally worked out more adequately in The Point of Christology. (The fifth lecture that I drafted to augment the other four even then in process of publication, when I taught at Union Theological Seminary in Richmond in the Summer of 1978, already deployed the key concept of Jesus Christ as primal Christian sacrament.) But only in the course of writing The Point of ChristoiogyChristology did I sharpen the distinction between "sacrament" and "example" and elaborate the philosophy of authority first worked out in "The Authority of Scripture for Theology" so as to yield, in effect, an a priori christology in which a crucial distinction is drawn between being the explicit primal (ontic) source of authority and being an, even the (=primary), authority authorized by this source. Given these developments, I could at last clearly distinguish -- and had to distinguish -- between Christian faith and authentic existence without losing what was most importantly at stake in my earlier mistaken identification of them.

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