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If Christian faith itself is a medium salutis -- namely, the medium salutis apprehensivum; and if "the Christian proprium" is "the experience of Jesus as the Christ, or, as we might say today, the experience of Jesus as of decisive significance for human existence" (and I have argued that both of these are the case), then it is at best one-sided to define "Christian faith and witness" in purely formal terms, as I have sometimes defined them -- namelythem—namely, as "human self-understanding and praxis insofar as they are mediated -- immediately or mediately -- through mediately—through Jesus Christ" (Revisioning the Past: 17 f.). So formulated, the definition focuses solely on the ontic, as distinct from the noetic, pole of the Christian proprium; and as understandable as such one-sidedness may be, it is nonetheless exactly that. Consequently, I need to reformulate my definition in some such way as this: "human self-understanding and life-praxis insofar as they are mediated -- immediately and mediately -- mediated—immediately and mediately— through experience of Jesus Christ" (cf. the reformulation in Doing Theology Today: 24).

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