By Edward Schillebeeckx

This sequel to the overdue Fr. Schillebeeckx's publication, "Jesus: and test in Christology" is extraodinarily wealthy in its explication of the Christian adventure of the intensity and breadth of the salvific truth of Jesus Christ. His dialogue of the "seven anthropological coordinates" are necessary to realizing the all-inclusive nature of God's saving paintings in Jesus Christ. His dialogue at the secret of anguish displays his deep challenge for addressing the questions raised via the political theologies of J.B. Metz, S.J. and Jurgen Moltmann in Europe and the liberation theologies popping out of Latin the USA, Asia,and Black and the Feminist activities.

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The written form of the apostolic message was always understood by the Byzantines in the framework of "apostolic tradition"the wider, living, and uninterrupted continuity of the apostolic Church. " 4 The "other doctrines" which Basil mentions are, essentially, the liturgical and sacramental traditions which, together with the more conceptual consensus found in the continuity of Greek patristic theology, always served in Byzantium as a living framework for the understanding of Scripture. In exegetical methods as in their theory of knowledge, the Byzantines accepted the patristic criterion set in the fourth and fifth centuries.

The bishops of Constantinople and their staffs, however, were still able to defend explicit theological convictions, even against the imperial will, as the lonely pro-Chalcedonian stand adopted by the patriarchs Euphemius (489-495) and Macedonius II (495-511), under the reign of the Monophysite emperor Anastasius, bears witness. Thus, a theology which can be termed specifically "Byzantine," in contrast to the earlier currents of Eastern Christian thought centered mainly in Egypt and Syria, comes into being during the post-Chalcedonian period.

With a few exceptions, such as the Chalcedonian definition, the conciliar statements themselves assume a negative form; they condemn distortions of the Christian Truth, rather than elaborate its positive contentwhich is taken for granted as the living Tradition and as a wholesome Truth standing beyond and above doctrinal formulae. By far the greatest part of the theological literature is either exegetical or polemical, and in both cases the Christian faith is assumed as a given reality, upon which one comments, or which one defends, but which one does not try to formulate exhaustively.

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