Ogden Notebooks : Section 13: Who is Jesus? 462-534
Created by Lashyia Meeks, last modified by Andrew Scrimgeour on Feb 20, 2018
- 462. Who is Jesus?
- 463. On Jesus as Decisively Re-presenting God
- 464. On Remembering Jesus
- 465. On the Distinction between "Asserting" and "Assuming"
- 466. What is the shortest answer to the question, Who is the existential-historical Jesus?
- 467. On the "Obedience" of Christ and of Christians
- 468. Although it is solely the Jesus attested as the Christ in the earliest traditions . . .
- 469. Who Is Jesus?
- 470. On the Concept of "Implied Author"
- 471. What do I mean, exactly, by "the existential-historical Jesus"?
- 472. I argued some time ago that "one must be careful not to mislocate the 'objective' . . .
- 473. Another short answer to the question, Who is the existential-historical Jesus?
- 474. The distinction between the empirical-historical Jesus and the existential-historical . . .
- 475. Who is the Jesus who is said to be Christ?
- 476. Which Jesus?*
- 477. Why did Jesus become the one proclaimed?
- 478. What did Jesus want?
- 479. Who is the Jesus who is said to be Christ?
- 480. Luther writes "The pope is not a vicar of Christ in heaven . . .
- 481. Who is Jesus? Jesus is...
- 482. Who is Jesus Christ?
- 483. According to the Jesus-kerygma, as Marxsen interprets it
- 484. Is Jesus Christ available only in the Christian witness?
- 485. Is it true that Jesus is to be encountered only through the kerygma?
- 486. Another term for "explicit primal ontic source of authority" is "decisive re-presentation."
- 487. The Christian confession implies the assertion classically formulated as "Jesus is the Christ"
- 488. Confusing and confused as it seems to me to be, Knox's whole discussion of the church's memory . . .
- 489. In interpreting the disagreements between Calvin and Bullinger . . .
- 490. So far as the New Testament witnesses are concerned . . .
- 491. There is a distinction between Jesus-in-his-being-in-himself and Jesus in-his-meaning-for-us
- 492. Knox suggests (in The Early Church and the Coming Great Church: 74) that "the true way to ask the christological question,"...
- 493. For some time now, I've been bothered by the way I expressed myself in a passage from . . .
- 494. The distinction between Jesus-in-his-being-in-himself and . . .
- 495. Why is it true, if it's true, that Jesus is the decisive re-presentation of God?
- 496. All christological formulations, explicit and also implicit, more or less adequately formulate ...
- 497. Christology in the strict sense consists, in part, in historical, albeit existential-historical, statements . . .
- 498. Every different christological predicate serves to make one and the same christological assertion
- 499. On "Truth".
- 500. There is good reason to believe that the earliest explicit christology, making use of Jewish concepts . . .
- 501. According to the usual account emerging from historical-critical study, there was a development in christology . . .
- 502. In some of my more important papers in christology, I have distinguished between more "mythological" and . . .
- 503. There is agreement that Easter meant, in effect, that "the once" became "the once-for-all"
- 504. On "Special Revelation"
- 505. Why can't the kerygma ever simply take Jesus' place?
- 506. What significance is there to the fact that Jesus appeared as prophet and teacher?
- 507. According to Bultmann, all christological concepts-terms . . .
- 508. Further Reflections on Christology
- 509. For Paul, as Bultmann puts it, the cross is God's judgment . . .
- 510. On the usual revisionary paradigm . . .
- 511. What is the significance of the event of Jesus Christ?
- 512. Do--or can--we know the apostles, and, if so, how?
- 513. On the whole question of the assumptions . . .
- 514. In what sense is "the point of christology" an existential point?
- 515. According to Bultmann's interpretation . . .
- 516. It is very important to stress the purely formal character of explicit christology . . .
- 517. Why can't Christian witness be legitimated by appealing to the empirical-historical Jesus?
- 518. I argued in Christ without Myth . . .
- 519. In Christ without Myth, I took a position . . .
- 520. To what extent is "the memory, preserved at a few points in the New Testament . . .
- 521. The apostolic witness is constituted explicitly . . .
- 522. I have argued, following Luther, that "Christ is, first of all, a 'sacrament' . . .
- 523. It's clear to me now that the last paragraph on p. 7 below very much needs to be rewritten and expanded . . .
- 524. I find it hard not to think of christology when I read the concluding paragraphs of Utley's Custer . . .
- 525. E. P. Sanders uses the term, lithe viceroy of God's kingdom," to interpret the early Christian community's . . .
- 526. I am struck by Sanders' observation that the authors of the gospels "intended people to turn to Jesus...
- 527. What is the real difference between Jesus and the early church (or Paul)?
- 528. I've suddenly realized that I've missed an important part . . .
- 529. Reflection on the Epigraph from Luther
- 530. What Is "Incarnation"?
- 531. The subject of the christological assertion is usually held . . .
- 532. OBITER SCRIPTA ON CHRISTOLOGY
- 534. More Obiter Dicta on Christology
- 534. Reflections on Lutheran orthodox christology . . .