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But I must say that I had not clearly realized an important implication of this argument until relatively recently, in the course of reflecting further on my principle that meaning-for-us is, in an appropriate sense, determined by structure-in-itself. To apply this principle rightly in christology requires carefully distinguishing the structure-in-itself of the empirical-historical Jesus from that of the existential-historical Jesus. Why? Well, because the only structure-in-itself that is relevant to determining the truth of the christological assertion is that of Jesus re-presenting the possibility of self-understanding that he is experienced as re-presenting-as distinct from the structure-in-itself of the possibility that he himself re-presented by what he i.!in fact thought, said, and did, not to mention the possibility that he himself actualized.

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