ABSTRACT
Even in Chapter 1, some tensions have begun to emerge between Macquarrie's thought and the narrower existentialism of the earlier Heidegger and Bultmann. Thus I noted Macquarrie's concerns with the corporate dimension of human life and faith, with tradition, and with the way in which Being gives itself to be known. I also noted his turn to grace as a power beyond human existence which enables man 'to live as the being which he is', uniting his possibility and facticity, in contrast to Sartre's absurdity and heroic despair. And I noted, both in regard to xooyioq as 'a concrete ontical phenomenon' and in regard to ocdyia as requiring a 'what and how' of historical objectivity, that Macquarrie's commitment to a functional understanding of being-inthe-world does not preclude attention to the objective physicality and historicality which that entails.
