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    Page: 472. I argued some time ago that "one must be careful not to mislocate the 'objective' . . .
    Page: 473. Another short answer to the question, Who is the existential-historical Jesus?
    Page: 474. The distinction between the empirical-historical Jesus and the existential-historical . . .
    Page: 475. Who is the Jesus who is said to be Christ?
    Page: 476. Which Jesus?*
    Page: 477. Why did Jesus become the one proclaimed?
    Page: 478. What did Jesus want?
    Page: 479. Who is the Jesus who is said to be Christ?
    Page: 480. Luther writes "The pope is not a vicar of Christ in heaven . . .
    Page: 481. Who is Jesus? Jesus is...
    Page: 482. Who is Jesus Christ?
    Page: 483. According to the Jesus-kerygma, as Marxsen interprets it
    Page: 484. Is Jesus Christ available only in the Christian witness?
    Page: 485. Is it true that Jesus is to be encountered only through the kerygma?
    Page: 486. Another term for "explicit primal ontic source of authority" is "decisive re-presentation."
    Page: 487. The Christian confession implies the assertion classically formulated as "Jesus is the Christ"
    Page: 488. Confusing and confused as it seems to me to be, Knox's whole discussion of the church's memory . . .
    Page: 489. In interpreting the disagreements between Calvin and Bullinger . . .
    Page: 490. So far as the New Testament witnesses are concerned . . .
    Page: 491. There is a distinction between Jesus-in-his-being-in-himself and Jesus in-his-meaning-for-us
    Page: 492. Knox suggests (in The Early Church and the Coming Great Church: 74) that "the true way to ask the christological question,"...
    Page: 493. For some time now, I've been bothered by the way I expressed myself in a passage from . . .
    Page: 494. The distinction between Jesus-in-his-being-in-himself and . . .
    Page: 495. Why is it true, if it's true, that Jesus is the decisive re-presentation of God?
    Page: 496. All christological formulations, explicit and also implicit, more or less adequately formulate ...
    Page: 497. Christology in the strict sense consists, in part, in historical, albeit existential-historical, statements . . .
    Page: 498. Every different christological predicate serves to make one and the same christological assertion
    Page: 499. On "Truth".
    Page: 500. There is good reason to believe that the earliest explicit christology, making use of Jewish concepts . . .
    Page: 501. According to the usual account emerging from historical-critical study, there was a development in christology . . .
    Page: 502. In some of my more important papers in christology, I have distinguished between more "mythological" and . . .
    Page: 503. There is agreement that Easter meant, in effect, that "the once" became "the once-for-all"
    Page: 504. On "Special Revelation"
    Page: 505. Why can't the kerygma ever simply take Jesus' place?
    Page: 506. What significance is there to the fact that Jesus appeared as prophet and teacher?
    Page: 507. According to Bultmann, all christological concepts-terms . . .
    Page: 508. Further Reflections on Christology
    Page: 509. For Paul, as Bultmann puts it, the cross is God's judgment . . .
    Page: 510. On the usual revisionary paradigm . . .
    Page: 511. What is the significance of the event of Jesus Christ?
    Page: 512. Do--or can--we know the apostles, and, if so, how?
    Page: 513. On the whole question of the assumptions . . .
    Page: 514. In what sense is "the point of christology" an existential point?
    Page: 515. According to Bultmann's interpretation . . .
    Page: 516. It is very important to stress the purely formal character of explicit christology . . .
    Page: 517. Why can't Christian witness be legitimated by appealing to the empirical-historical Jesus?
    Page: 518. I argued in Christ without Myth . . .
    Page: 519. In Christ without Myth, I took a position . . .
    Page: 520. To what extent is "the memory, preserved at a few points in the New Testament . . .
    Page: 521. The apostolic witness is constituted explicitly . . .
    Page: 522. I have argued, following Luther, that "Christ is, first of all, a 'sacrament' . . .
    Page: 523. It's clear to me now that the last paragraph on p. 7 below very much needs to be rewritten and expanded . . .
    Page: 524. I find it hard not to think of christology when I read the concluding paragraphs of Utley's Custer . . .
    Page: 525. E. P. Sanders uses the term, lithe viceroy of God's kingdom," to interpret the early Christian community's . . .
    Page: 526. I am struck by Sanders' observation that the authors of the gospels "intended people to turn to Jesus...
    Page: 527. What is the real difference between Jesus and the early church (or Paul)?
    Page: 528. I've suddenly realized that I've missed an important part . . .
    Page: 529. Reflection on the Epigraph from Luther
    Page: 530. What Is "Incarnation"?
    Page: 531. The subject of the christological assertion is usually held . . .
    Page: 532. OBITER SCRIPTA ON CHRISTOLOGY
    Page: 534. More Obiter Dicta on Christology
    Page: 534. Reflections on Lutheran orthodox christology . . .