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Attack upon Christendom, 1854-1855 .
A religious diatribe written from within the Church against the established order of things in a presumably "Christian" land.
344 pages, Library Binding
First published January 1, 1944
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527 people want to read
About the author
Søren Kierkegaard
1,127 books6,445 followersSøren Aabye Kierkegaard was a prolific 19th century Danish philosopher and theologian. Kierkegaard strongly criticised both the Hegelianism of his time and what he saw as the empty formalities of the Church of Denmark. Much of his work deals with religious themes such as faith in God, the institution of the Christian Church, Christian ethics and theology, and the emotions and feelings of individuals when faced with life choices. His early work was written under various pseudonyms who present their own distinctive viewpoints in a complex dialogue.
Kierkegaard left the task of discovering the meaning of his works to the reader, because "the task must be made difficult, for only the difficult inspires the noble-hearted". Scholars have interpreted Kierkegaard variously as an existentialist, neo-orthodoxist, postmodernist, humanist, and individualist.
Crossing the boundaries of philosophy, theology, psychology, and literature, he is an influential figure in contemporary thought.
Kierkegaard left the task of discovering the meaning of his works to the reader, because "the task must be made difficult, for only the difficult inspires the noble-hearted". Scholars have interpreted Kierkegaard variously as an existentialist, neo-orthodoxist, postmodernist, humanist, and individualist.
Crossing the boundaries of philosophy, theology, psychology, and literature, he is an influential figure in contemporary thought.
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May 5, 2025
The attack upon Christendom is the attack upon ourselves. But as methodology it works. For Jesus says we can’t get into Heaven unless we Hate ourselves.
That’s why "Attack" works: for in it we see at work the ancient Egyptian mystical symbol of the Snake biting its own Tail. Only by persistent Socratic self-cross examination do we arrive at Truth.
Medically, however, such an inward attack on our former well-adjusted self may be seen as schizophrenically self-destructive. That happened to me, and with loving help I corrected it.
Self-questioning, though, is the essence of philosophy. And productive philosophical investigation expands our mind.
The real problem, folks, rather than a much-touted viable solution, is “not giving a f***.” To do that is to turn into an amoral lemming. Apathy leads to Apocalypse, or the apocalyptic Void.
Not caring, Kierkegaard says here, is to shrug off all responsibility. That's suicide. Without caring about a purpose on this planet, we will soon be chaff from the fire’s furnace.
The point to Kierkegaard is that public religious practice can be so deadly stale. But not to us all - for to the meek ones among us, all forms of prayer are inwardly profitable. We must become like a child to see that, though.
Children are growing. Newness is everywhere for them. So we must examine ourselves in a constantly renewed light to make our own minds grow.
I sometimes think Kierkegaard never saw his own self-renewal flower, when he died at an early age: now I know that that was on purpose, to be one among the Unhappiest ones.
Not THE Unhappiest, he says in Either/Or. That one belongs to THE Unhappiest One - Who he hints is the very Alpha and Omega of humankind.
But he succeeded in making us move toward that unattainable pinnacle ourselves -
If we, like all humanity at the Lowest Ebb of our Lives -
Consider ourselves Supremely Unhappy!
For we will receive the Endless Benison of Peace at the end.
That’s why "Attack" works: for in it we see at work the ancient Egyptian mystical symbol of the Snake biting its own Tail. Only by persistent Socratic self-cross examination do we arrive at Truth.
Medically, however, such an inward attack on our former well-adjusted self may be seen as schizophrenically self-destructive. That happened to me, and with loving help I corrected it.
Self-questioning, though, is the essence of philosophy. And productive philosophical investigation expands our mind.
The real problem, folks, rather than a much-touted viable solution, is “not giving a f***.” To do that is to turn into an amoral lemming. Apathy leads to Apocalypse, or the apocalyptic Void.
Not caring, Kierkegaard says here, is to shrug off all responsibility. That's suicide. Without caring about a purpose on this planet, we will soon be chaff from the fire’s furnace.
The point to Kierkegaard is that public religious practice can be so deadly stale. But not to us all - for to the meek ones among us, all forms of prayer are inwardly profitable. We must become like a child to see that, though.
Children are growing. Newness is everywhere for them. So we must examine ourselves in a constantly renewed light to make our own minds grow.
I sometimes think Kierkegaard never saw his own self-renewal flower, when he died at an early age: now I know that that was on purpose, to be one among the Unhappiest ones.
Not THE Unhappiest, he says in Either/Or. That one belongs to THE Unhappiest One - Who he hints is the very Alpha and Omega of humankind.
But he succeeded in making us move toward that unattainable pinnacle ourselves -
If we, like all humanity at the Lowest Ebb of our Lives -
Consider ourselves Supremely Unhappy!
For we will receive the Endless Benison of Peace at the end.
March 6, 2017
The primary target of Kierkegaard's charge is the idea that an incorporated church can produce real Christians and promote true Christianity. "Impossible!", he proclaims with the whole of his wit, logical force and knack for accessible supporting analogies. The Danish idea of Christianity, in Kierkegaard's mind, was similar to the American idea of Christianity. At birth and death, each human being is pronounced decidedly Christian in word, thought and deed, regardless of whether the purpose of their life between is dedicated to self-promotion and the pursuit of wealth at all costs. Though not making individual judgments (except in the case of the bishop) the author condemns the general attitude of a supposedly Christian nation full of "knavish tradesman" with "odious" lifestyles who in death become mirror images of Christ and his disciples. Men are benefiting from wearing the Christian brand, yet espouse none of its virtues. "Do away with official Christianity" says Kierkegaard and you will see through the smokescreen, "let persecution come" and make living a Christian life unpopular and difficult and then "that very instant Christianity again ends."
Kierkegaard's Attack Upon Christendom begins with a full frontal assault on a recently deceased bishop acquaintance of the author. 'What would a bishop do to incur the wrath of the writer,' you might ask? In the life of the bishop there was an expertise at "conjuring tricks performed with great worldly shrewdness", according to Kierkegaard, and this worldliness led to a gross misrepresentation of the church and its principles. Adding insult to injurious behavior, the late bishop was eulogized by peers as a "witness to the truth" imbuing an attitude of apostle-like reverence towards his life and ministry. The author makes intense objections to the eulogy. Yes, the bishop had one of the "diversity of gifts" ,but up until his death the bishop displayed "an extraordinary gift for covering over the weak side of the Established Church and its frailties" and for "yielding shrewdly...for accommodating himself".
I see his point here, obviously not everyone will be Christian, but at the same time his proposal that God had no intention of reaching everyone seems to fly in the face of what's in the Bible regarding the desire that 'all ... come to repentance'. Further, he supplies as evidence several suspect arguments for his view of Christianity's misguided direction. For example, the author writes that favor with men is an automatic incongruity with Christianity and may in fact be considered evidence against someone's salvation. Yet it could be that Kierkegaard is arguing against the lack of emphasis on the personal relationship (individualism) required for salvation versus the herd" in Danish society being automatically granted Christianity at birth by virtue of citizenship status. Later, K expands the idea, stating that "when all are Christians, Christianity eo ipso does not exist" which, balanced against his assertion that Christianity is available to "every one...if he wills it", demonstrates the point of his writing: society at large had/has an idea of a corporate church and God, but no desire to have a personal relationship with Christ or live a life dedicated to sacrifice on his behalf.
Kierkegaard's Attack Upon Christendom begins with a full frontal assault on a recently deceased bishop acquaintance of the author. 'What would a bishop do to incur the wrath of the writer,' you might ask? In the life of the bishop there was an expertise at "conjuring tricks performed with great worldly shrewdness", according to Kierkegaard, and this worldliness led to a gross misrepresentation of the church and its principles. Adding insult to injurious behavior, the late bishop was eulogized by peers as a "witness to the truth" imbuing an attitude of apostle-like reverence towards his life and ministry. The author makes intense objections to the eulogy. Yes, the bishop had one of the "diversity of gifts" ,but up until his death the bishop displayed "an extraordinary gift for covering over the weak side of the Established Church and its frailties" and for "yielding shrewdly...for accommodating himself".
I see his point here, obviously not everyone will be Christian, but at the same time his proposal that God had no intention of reaching everyone seems to fly in the face of what's in the Bible regarding the desire that 'all ... come to repentance'. Further, he supplies as evidence several suspect arguments for his view of Christianity's misguided direction. For example, the author writes that favor with men is an automatic incongruity with Christianity and may in fact be considered evidence against someone's salvation. Yet it could be that Kierkegaard is arguing against the lack of emphasis on the personal relationship (individualism) required for salvation versus the herd" in Danish society being automatically granted Christianity at birth by virtue of citizenship status. Later, K expands the idea, stating that "when all are Christians, Christianity eo ipso does not exist" which, balanced against his assertion that Christianity is available to "every one...if he wills it", demonstrates the point of his writing: society at large had/has an idea of a corporate church and God, but no desire to have a personal relationship with Christ or live a life dedicated to sacrifice on his behalf.
December 10, 2018
This book shouts at you.
If you’re a Christian reader: you will put this book down and stare off into empty space, wondering if all this time you’ve been doing nothing more with your so-called “faith” than using it to treat God as a fool. You’ll seriously question your church, your pastors, anyone you’ve ever known who claims to be a Christian. You’ll question your own take on the New Testament, wondering if you actually read the same one as Kierkegaard.
If you’re a non-Christian reader: you’ll be astounded at how complicated the church actually is. You’ll recognize yourself as a willing participant (unconsciously or not) in Kierkegaard’s alleged “society that is no longer fit for religion.” It may knock the wind out of you, realizing how closely you align with Christians (according to Kierkegaard, you are the same, but you are just more candid with your position.)
I’ve always loved Kierkegaard’s work. It is incredibly refreshing to read someone who is not at all interested in defending the faith (he actually can’t defend it because he is far too busy attacking the manifestation of it) - if you’re reading his work, he assumes you’ve already established your own position. Kierkegaard says he won’t defend Christianity, because he has no care for temporal (earthly) justification.
Much like in his magnum opus “Either/Or,” Kierkegaard is stark and not interested in sugarcoating the news. He presents Christianity with such a tone of finality that it is very hard to not believe every word he says. He desecrates every aspect of the established church down to traditional confirmations (which he calls “Christian Comedies”.) And it’s absolutely terrifying.
As a philosophical text, this work is very strong. Kierkegaard backs up every point with brilliant examples and anecdotes; in a sense he is defending Christianity simply by exhibiting a harrowingly vivid self-knowledge of it. (In the middle of the book, he actually states that he himself is not yet a genuine Christian.)
Kierkegaard’s identification of the church as a wildly hypocritical and manipulative establishment in the mid-1800s is impressive and brave when considering the era. He presents two widely respected Danish priests at the time (Bishop Mynster and Bishop Martensen), and harshly discredits them as supposed witnesses to the truth. There is a great deal of comedy in this book, which really just serves to show how comfortable Kierkegaard is in his convictions.
This book is a lot to take in, but it seems very important. Contemporary priests, pastors, and anyone in a position of ministry would greatly benefit from this read. It is hard to take all of Kierkegaard’s statements very literally, because he demands a lot, but at the very least this text is a horribly beneficial whack on the head. You’ll more frequently catch yourself in moments of hypocrisy, even if you’re not a Christian. There is something very universal and human about this work.
If you’re a Christian reader: you will put this book down and stare off into empty space, wondering if all this time you’ve been doing nothing more with your so-called “faith” than using it to treat God as a fool. You’ll seriously question your church, your pastors, anyone you’ve ever known who claims to be a Christian. You’ll question your own take on the New Testament, wondering if you actually read the same one as Kierkegaard.
If you’re a non-Christian reader: you’ll be astounded at how complicated the church actually is. You’ll recognize yourself as a willing participant (unconsciously or not) in Kierkegaard’s alleged “society that is no longer fit for religion.” It may knock the wind out of you, realizing how closely you align with Christians (according to Kierkegaard, you are the same, but you are just more candid with your position.)
I’ve always loved Kierkegaard’s work. It is incredibly refreshing to read someone who is not at all interested in defending the faith (he actually can’t defend it because he is far too busy attacking the manifestation of it) - if you’re reading his work, he assumes you’ve already established your own position. Kierkegaard says he won’t defend Christianity, because he has no care for temporal (earthly) justification.
Much like in his magnum opus “Either/Or,” Kierkegaard is stark and not interested in sugarcoating the news. He presents Christianity with such a tone of finality that it is very hard to not believe every word he says. He desecrates every aspect of the established church down to traditional confirmations (which he calls “Christian Comedies”.) And it’s absolutely terrifying.
As a philosophical text, this work is very strong. Kierkegaard backs up every point with brilliant examples and anecdotes; in a sense he is defending Christianity simply by exhibiting a harrowingly vivid self-knowledge of it. (In the middle of the book, he actually states that he himself is not yet a genuine Christian.)
Kierkegaard’s identification of the church as a wildly hypocritical and manipulative establishment in the mid-1800s is impressive and brave when considering the era. He presents two widely respected Danish priests at the time (Bishop Mynster and Bishop Martensen), and harshly discredits them as supposed witnesses to the truth. There is a great deal of comedy in this book, which really just serves to show how comfortable Kierkegaard is in his convictions.
This book is a lot to take in, but it seems very important. Contemporary priests, pastors, and anyone in a position of ministry would greatly benefit from this read. It is hard to take all of Kierkegaard’s statements very literally, because he demands a lot, but at the very least this text is a horribly beneficial whack on the head. You’ll more frequently catch yourself in moments of hypocrisy, even if you’re not a Christian. There is something very universal and human about this work.
September 21, 2017
"People who themselves have their heart in the throat, upon the lips, in the trousers, in short, everywhere except in the right place, quite naturally blame for heartlessness precisely that man who has his heart in the right place.
That is to say, after they have vainly looked for his heart in every place they know of, they are convinced that he has no heart; for he has it in the right place, and it does not occur to them to look there."
My own words shall follow, once the maelstrom has subsided.
That is to say, after they have vainly looked for his heart in every place they know of, they are convinced that he has no heart; for he has it in the right place, and it does not occur to them to look there."
My own words shall follow, once the maelstrom has subsided.
November 7, 2023
Kierkegaard is writing against the established evangelical Lutheran church in Denmark. Since the church was state-sponsored, becoming a minister was a great way to make a career (not unlike becoming a pastor in the US). This poses a fundamental contradiction to Christianity for Kierkegaard, since Christ calls His followers to renounce the world and to suffer for His sake, whereas these ministers gain the world through ministry, suffering not one bit.
The nation-wide privileging of Christianity led to there being millions of Christians (not unlike the US, a majority Christian country). But rather than seeing this innumerable mass of Christians as a good thing, Kierkegaard saw this as conflicting with Christian values, which hold that the way of Jesus is narrow and hard to find. Everything about this state-sanctioned Christianity is antithetical to real Christianity, what Kierkegaard calls the Christianity of the New Testament.
Real Christianity requires suffering for what is right, renouncing the whole world, including one’s possessions, refraining from marriage and raising children, and being hated by everyone else. We today might ask, “why is there no room for grace or comfort?” Indeed this Christianity of the New Testament, on Kierkegaard’s strictly originalist interpretation, sets a seemingly impossibly high bar.
But perhaps that is the point. Perhaps we take advantage of God’s grace, pretending to avoid works-based salvation, in the process losing what James means when he writes that faith without works is dead. What if Christianity isn’t supposed to be so comfortable? What if being Christian isn’t supposed to be so easy?
The Dane sums up his argument well: “Do away with official Christianity, let persecution come—that very instant Christianity again exists.”
The nation-wide privileging of Christianity led to there being millions of Christians (not unlike the US, a majority Christian country). But rather than seeing this innumerable mass of Christians as a good thing, Kierkegaard saw this as conflicting with Christian values, which hold that the way of Jesus is narrow and hard to find. Everything about this state-sanctioned Christianity is antithetical to real Christianity, what Kierkegaard calls the Christianity of the New Testament.
Real Christianity requires suffering for what is right, renouncing the whole world, including one’s possessions, refraining from marriage and raising children, and being hated by everyone else. We today might ask, “why is there no room for grace or comfort?” Indeed this Christianity of the New Testament, on Kierkegaard’s strictly originalist interpretation, sets a seemingly impossibly high bar.
But perhaps that is the point. Perhaps we take advantage of God’s grace, pretending to avoid works-based salvation, in the process losing what James means when he writes that faith without works is dead. What if Christianity isn’t supposed to be so comfortable? What if being Christian isn’t supposed to be so easy?
The Dane sums up his argument well: “Do away with official Christianity, let persecution come—that very instant Christianity again exists.”
September 18, 2018
Reading this volume after Kierkegaard's earlier works is jarring. You see an intense transformation from the man who wrote "The Seducer's Diary" to "Attack Upon Christendom."
I have to admit, I am not familiar with Kierkegaard's inspirations. I would argue, however, that Kierkegaard has had a heavy impact on modern-day "radicals" like John Piper, Francis Chan, and David Platt, whether directly or indirectly. We do know that Kierkegaard was an important influence on German theologian and martyr Dietrich Bonhoeffer, as he is often directly quoted in Bonhoeffer's works.
In this collection of articles and essays, Kierkegaard attacks the Danish church establishment with biting sarcasm, hyperbolic analogies, and insults of a Lutheran proportion. His transformation into true radicalism was fully realized by the time he wrote these essays, and his passion remains largely unrivaled to this day.
I have to admit, I am not familiar with Kierkegaard's inspirations. I would argue, however, that Kierkegaard has had a heavy impact on modern-day "radicals" like John Piper, Francis Chan, and David Platt, whether directly or indirectly. We do know that Kierkegaard was an important influence on German theologian and martyr Dietrich Bonhoeffer, as he is often directly quoted in Bonhoeffer's works.
In this collection of articles and essays, Kierkegaard attacks the Danish church establishment with biting sarcasm, hyperbolic analogies, and insults of a Lutheran proportion. His transformation into true radicalism was fully realized by the time he wrote these essays, and his passion remains largely unrivaled to this day.
April 10, 2022
“…𝓽𝓱𝓸𝓾 𝓪𝓻𝓽 𝓹𝓵𝓪𝓬𝓮𝓭 𝓲𝓷 𝓪 𝔀𝓸𝓻𝓵𝓭 𝔀𝓱𝓮𝓻𝓮 𝓽𝓱𝓮 𝓿𝓸𝓲𝓬𝓮 𝔀𝓱𝓲𝓬𝓱 𝓬𝓪𝓵𝓵𝓼 𝓽𝓱𝓮𝓮 𝓽𝓸 𝓽𝓱𝓮 𝓻𝓲𝓰𝓱𝓽 𝓹𝓪𝓽𝓱 𝓼𝓹𝓮𝓪𝓴𝓼 𝓿𝓮𝓻𝔂 𝓼𝓸𝓯𝓽𝓵𝔂, 𝔀𝓱𝓮𝓻𝓮𝓪𝓼 𝓽𝓱𝓸𝓾𝓼𝓪𝓷𝓭𝓼 𝓸𝓯 𝓿𝓸𝓲𝓬𝓮𝓼 𝓸𝓾𝓽𝓼𝓲𝓭𝓮 𝓽𝓱𝓮𝓮 𝓪𝓷𝓭 𝔀𝓲𝓽𝓱𝓲𝓷 𝓽𝓱𝓮𝓮 𝓼𝓹𝓮𝓪𝓴 𝓵𝓸𝓾𝓭𝓵𝔂 𝓮𝓷𝓸𝓾𝓰𝓱 𝓪𝓫𝓸𝓾𝓽 𝓽𝓱𝓮 𝓿𝓮𝓻𝔂 𝓸𝓹𝓹𝓸𝓼𝓲𝓽𝓮.”
"In every generation that man is a rarity who exercises such a power over himself that he can will what is not pleasant to him, that he can hold fast that truth which does not please him, hold that it is the truth although it does not please him, hold that it is the truth precisely because it does not please him, and then nevertheless, in spite of the fact that it does not please him, can commit himself to it."
“…deceive not thyself, of all deceivers fear most thyself!”
“Here in the world truth walks in lowliness and humiliation, has not where to lay its head, must be thankful if one will give it a cup of water…”
"...we men are constantly in need of "the others," the herd; we die, or despair, if we are not reassured by being in the herd, of the same opinion as the herd, etc."
"The only analogy I have before me is Socrates. My task is a Socratic task, to revise the definition of what it is to be a Christian."
“Be frivolous - and you will see, all difficulties disappear!”
“You see, all difficulties disappear, life becomes pleasant, cheerful, gay, easy, in short, it is a glorious world to live in, if one only knows how to adapt oneself rightly to it - by being frivolous.”
“As an individual, quite literally as an individual, to relate oneself to God personally is the formula for being a Christian.”💫
"I might be tempted to make to Christendom a proposal different from that of the Bible Society. Let us collect all the New Testaments we have, let us bring them out to an open square or up to the summit of a mountain, and while we all kneel let one man speak to God thus- "Take this book back again; we men, such as we now are, are not fit to go in for this sort of thing, it only makes us unhappy." This is my proposal, that like those inhabitants in Gerasa we beseech Christ to depart from our borders. This would be an honest and human way of talking—rather different from the disgusting hypocritical priestly fudge about life having no value for us without this priceless blessing which is Christianity."
"Oh, in the days of youth it is of all torments the most frightful, the most intense, not to be like others, never to live a single day without being painfully reminded that one is not like others, never to be able to run with the herd, which is the delight and the joy of youth, never to be able to ,jive oneself out expansively, always, so soon as one would make the venture, to be reminded of the fetters, the isolating peculiarity which, isolatingly to the border of despair, separates one from everything which is called human life and merriment and joy."
"...men have a decided partiality for illusion, find the best repose in illusion."
"Verily there is that which is more contrary to Christianity, and to the very nature of Christianity, than any heresy, any schism, more contrary than all heresies and all schisms combined, and that is, to play Christianity."
"They all of them are...the public. This human question, whether in
and for itself an opinion is true, does not concern them; what concerns them is, how many hold this opinion. Aha! For number decides whether an opinion has physical might; and that is what concerns them through and through, down to the individual in the nation—ah, there is no individual, every individual is the public."⚫
"I would rather make a fool of God bluntly, climb up to a high place or go out into the open where I am alone with Him, and say, "Thou art a wretched God, worth no more than to be made a fool of"—rather than make a fool of Him by solemnly representing that I am holy, that my life is sheer zeal and ardor for Christianity."
"...when the teacher (the priest) is bound by an oath upon the New Testament, is ordained, whereas as a matter of fact he not only has no portrait-resemblance to a disciple of Jesus Christ, but not even a caricature resemblance; no, is precisely the direct opposite of it, the trivial contrary;"
"...the existence of the "priest" has the significance of making society feel secure in its hypocrisy. "We have no responsibility, we are privates, we abide by the priest, who has taken an oath." Or, "We dare not criticize the priest, we abide by what he says, he is a man of God who has taken an oath upon the New Testament." Or, "We should be willing enough to renounce everything, if that is required, but whether that is required we dare not assume to decide, we are only laymen, the priest is the authority, we do not dare to withdraw, he says that it is an exaggeration," etc."
"All the shrewdness of "man" seeks one thing: to be able to live without responsibility."
"...is this then Christian worship, or is it treating God as a fool, treating Him as a fool by such an official worship, perhaps with the notion that, if only we call this Christianity, we can get away with it, by preachifying this at Him every Sunday we can make Him believe that this is Christianity?"
"But inasmuch as Christianity is spirit, the sobriety of spirit, the honesty of eternity, there is of course nothing which to its detective eye is so suspicious as are all fantastic entities: Christian states, Christian lands, a Christian people, and (how marvelous!) a Christian world."
“Every creature is at its best in its own element, can properly only live in its element, the fish cannot live on the land, nor the bird in the water - and to require spirit to live in the environment of spiritlessness means death, means to die slowly in agony, so that death is a blessed relief.”
“In the New Testament the Saviour of the world, our Lord Jesus Christ, represents the situation thus: The way that leadeth unto life is straitened, the gate narrow—few be they that find it!
——now, on the contrary, to speak only of Denmark, we are all Christians, the way is as broad as it possibly can be, the broadest in Denmark, since it is the way in which we all are walking, besides being in all respects as convenient, as comfortable, as possible; and the gate is as wide as it possibly can be, wider surely a gate cannot be than that through which we all are going en masse.”
"To that degree therefore the New Testament is no longer truth: the way the broadest, the gate the widest, and all of us Christians."
"...what is, was, and continues to be man's misfortune? It is this "to a certain degree", the invention of Satan or of paltriness or of cowardly shrewdness, which being applied to Christianity (by a preposterous miracle, or with miraculous preposterousness) transforms it into twaddle!"
"Take an emetic, come out of this lukewarmness."
"What we have before us is not Christianity but a prodigious illusion, and the people are not pagans but live in the blissful conceit that they are Christians."
"It seems that the reasoning of the State must have been as follows. Among the many various things which man needs on a civilized plane and which the State tries to provide for its citizens as cheaply and comfortably as possible—among these very various things, like public security, water, illumination, roads, bridge-building, etc., etc., there is also...an eternal blessedness in the hereafter, a requirement which the State ought also to satisfy (how generous of it!), and that in as cheap and comfortable a way as possible. Of course it will cost money, for without money one gets nothing in this world, not even a certificate of eternal blessedness in the other world."
"That we are all Christians is something so generally known andassumed that it needs no proof but may even be about to work its way up from being a historical truth to becoming an axiom, one of the eternal intuitive principles with which the babe is now born..."
"...strangely enough the New Testament takes no account of the thing there is all-too-great a mass of in this world, which is the content of this world, that is, of twaddle, twattle, patter, smallness, mediocrity, playing at Christianity, transforming everything into mere words. Owing to this it is almost impossible by the aid of the New Testament to punch a blow at real life, at the actual world in which we live, where for one certified hypocrite there are 100,000 twaddlers, for one certified heretic, 100,000 nincompoops."
"...the truth is that not only are we not Christians but we are not so much as pagans, to whom the Christian doctrine could be preached without embarrassment; but by an illusion, a monstrous illusion ("Christendom," a Christian state, a Christian land, a Christian world), we are even prevented from becoming as receptive as the pagans were."
"...that's very easily done, it's nothing at all: let's get hold of the children, then each child is given a drop of water on the head—then he is a Christian. If a portion of them don't even get their drop, it comes to the same thing, if only they imagine they got it, and imagine consequently that they are Christians. So in a very short time we have more Christians than there are herring in the herring season, Christians by the millions, and then, by the power of money as well, we are the greatest power the world has ever seen. That thing about eternity is definitely the cleverest of all inventions, when it gets into the right hands, the hands of practical people; for the Founder, unpractical as he was, had a wrong notion of what Christianity is."
"Is this the same teaching, when Christ says to the rich young man,
"Sell all that thou hast, and give it to the poor"; and when the priest says, "Sell all that thou hast and...give it to me"?"
"...this fantastic deception, masquerade, the society game, the foolery about "Christendom" (the stronghold of all the illusions), Christian states, lands, a Christian world..."
"...these battalions of Christians, which, corresponding to the distinction between "Sundayhunters" and real hunters, may be called Sunday-Christians."
"...the whole official Christianity is an abyss of falsehood and illusion, something so profane that the only thing that with truth can be said about it is: By ceasing to take part (if usually thou dost) in the public worship of God as it now is, thou hast constantly one sin the less, and that a great one: thou dost not take part in treating God as a fool."
"It is this which it is my duty to say: "Whoever thou art, whatever in other respects thy life may be, by ceasing to take part (if usually thou dost) in the public worship of God as it now is, thou hast one sin the less, and that a great one." The responsibility is thine, and thou shalt bear it, for the way ihou dost act, but thou hast been warned."
"The truth is, one cannot become a Christian as a child; that is just as impossible as for a child to beget children."
"...because a man and a woman cannot control their lust another being must therefore sigh, perhaps for seventy years, in this prisonhouse and vale of tears, and perhaps be lost eternally."
"He... will need perhaps a long, long time, the most painful cure, to get all that out of him which under the name of the Christian education of children has been poured into him."
“…money (the god of this world)…”
"In every generation that man is a rarity who exercises such a power over himself that he can will what is not pleasant to him, that he can hold fast that truth which does not please him, hold that it is the truth although it does not please him, hold that it is the truth precisely because it does not please him, and then nevertheless, in spite of the fact that it does not please him, can commit himself to it."
“…deceive not thyself, of all deceivers fear most thyself!”
“Here in the world truth walks in lowliness and humiliation, has not where to lay its head, must be thankful if one will give it a cup of water…”
"...we men are constantly in need of "the others," the herd; we die, or despair, if we are not reassured by being in the herd, of the same opinion as the herd, etc."
"The only analogy I have before me is Socrates. My task is a Socratic task, to revise the definition of what it is to be a Christian."
“Be frivolous - and you will see, all difficulties disappear!”
“You see, all difficulties disappear, life becomes pleasant, cheerful, gay, easy, in short, it is a glorious world to live in, if one only knows how to adapt oneself rightly to it - by being frivolous.”
“As an individual, quite literally as an individual, to relate oneself to God personally is the formula for being a Christian.”💫
"I might be tempted to make to Christendom a proposal different from that of the Bible Society. Let us collect all the New Testaments we have, let us bring them out to an open square or up to the summit of a mountain, and while we all kneel let one man speak to God thus- "Take this book back again; we men, such as we now are, are not fit to go in for this sort of thing, it only makes us unhappy." This is my proposal, that like those inhabitants in Gerasa we beseech Christ to depart from our borders. This would be an honest and human way of talking—rather different from the disgusting hypocritical priestly fudge about life having no value for us without this priceless blessing which is Christianity."
"Oh, in the days of youth it is of all torments the most frightful, the most intense, not to be like others, never to live a single day without being painfully reminded that one is not like others, never to be able to run with the herd, which is the delight and the joy of youth, never to be able to ,jive oneself out expansively, always, so soon as one would make the venture, to be reminded of the fetters, the isolating peculiarity which, isolatingly to the border of despair, separates one from everything which is called human life and merriment and joy."
"...men have a decided partiality for illusion, find the best repose in illusion."
"Verily there is that which is more contrary to Christianity, and to the very nature of Christianity, than any heresy, any schism, more contrary than all heresies and all schisms combined, and that is, to play Christianity."
"They all of them are...the public. This human question, whether in
and for itself an opinion is true, does not concern them; what concerns them is, how many hold this opinion. Aha! For number decides whether an opinion has physical might; and that is what concerns them through and through, down to the individual in the nation—ah, there is no individual, every individual is the public."⚫
"I would rather make a fool of God bluntly, climb up to a high place or go out into the open where I am alone with Him, and say, "Thou art a wretched God, worth no more than to be made a fool of"—rather than make a fool of Him by solemnly representing that I am holy, that my life is sheer zeal and ardor for Christianity."
"...when the teacher (the priest) is bound by an oath upon the New Testament, is ordained, whereas as a matter of fact he not only has no portrait-resemblance to a disciple of Jesus Christ, but not even a caricature resemblance; no, is precisely the direct opposite of it, the trivial contrary;"
"...the existence of the "priest" has the significance of making society feel secure in its hypocrisy. "We have no responsibility, we are privates, we abide by the priest, who has taken an oath." Or, "We dare not criticize the priest, we abide by what he says, he is a man of God who has taken an oath upon the New Testament." Or, "We should be willing enough to renounce everything, if that is required, but whether that is required we dare not assume to decide, we are only laymen, the priest is the authority, we do not dare to withdraw, he says that it is an exaggeration," etc."
"All the shrewdness of "man" seeks one thing: to be able to live without responsibility."
"...is this then Christian worship, or is it treating God as a fool, treating Him as a fool by such an official worship, perhaps with the notion that, if only we call this Christianity, we can get away with it, by preachifying this at Him every Sunday we can make Him believe that this is Christianity?"
"But inasmuch as Christianity is spirit, the sobriety of spirit, the honesty of eternity, there is of course nothing which to its detective eye is so suspicious as are all fantastic entities: Christian states, Christian lands, a Christian people, and (how marvelous!) a Christian world."
“Every creature is at its best in its own element, can properly only live in its element, the fish cannot live on the land, nor the bird in the water - and to require spirit to live in the environment of spiritlessness means death, means to die slowly in agony, so that death is a blessed relief.”
“In the New Testament the Saviour of the world, our Lord Jesus Christ, represents the situation thus: The way that leadeth unto life is straitened, the gate narrow—few be they that find it!
——now, on the contrary, to speak only of Denmark, we are all Christians, the way is as broad as it possibly can be, the broadest in Denmark, since it is the way in which we all are walking, besides being in all respects as convenient, as comfortable, as possible; and the gate is as wide as it possibly can be, wider surely a gate cannot be than that through which we all are going en masse.”
"To that degree therefore the New Testament is no longer truth: the way the broadest, the gate the widest, and all of us Christians."
"...what is, was, and continues to be man's misfortune? It is this "to a certain degree", the invention of Satan or of paltriness or of cowardly shrewdness, which being applied to Christianity (by a preposterous miracle, or with miraculous preposterousness) transforms it into twaddle!"
"Take an emetic, come out of this lukewarmness."
"What we have before us is not Christianity but a prodigious illusion, and the people are not pagans but live in the blissful conceit that they are Christians."
"It seems that the reasoning of the State must have been as follows. Among the many various things which man needs on a civilized plane and which the State tries to provide for its citizens as cheaply and comfortably as possible—among these very various things, like public security, water, illumination, roads, bridge-building, etc., etc., there is also...an eternal blessedness in the hereafter, a requirement which the State ought also to satisfy (how generous of it!), and that in as cheap and comfortable a way as possible. Of course it will cost money, for without money one gets nothing in this world, not even a certificate of eternal blessedness in the other world."
"That we are all Christians is something so generally known andassumed that it needs no proof but may even be about to work its way up from being a historical truth to becoming an axiom, one of the eternal intuitive principles with which the babe is now born..."
"...strangely enough the New Testament takes no account of the thing there is all-too-great a mass of in this world, which is the content of this world, that is, of twaddle, twattle, patter, smallness, mediocrity, playing at Christianity, transforming everything into mere words. Owing to this it is almost impossible by the aid of the New Testament to punch a blow at real life, at the actual world in which we live, where for one certified hypocrite there are 100,000 twaddlers, for one certified heretic, 100,000 nincompoops."
"...the truth is that not only are we not Christians but we are not so much as pagans, to whom the Christian doctrine could be preached without embarrassment; but by an illusion, a monstrous illusion ("Christendom," a Christian state, a Christian land, a Christian world), we are even prevented from becoming as receptive as the pagans were."
"...that's very easily done, it's nothing at all: let's get hold of the children, then each child is given a drop of water on the head—then he is a Christian. If a portion of them don't even get their drop, it comes to the same thing, if only they imagine they got it, and imagine consequently that they are Christians. So in a very short time we have more Christians than there are herring in the herring season, Christians by the millions, and then, by the power of money as well, we are the greatest power the world has ever seen. That thing about eternity is definitely the cleverest of all inventions, when it gets into the right hands, the hands of practical people; for the Founder, unpractical as he was, had a wrong notion of what Christianity is."
"Is this the same teaching, when Christ says to the rich young man,
"Sell all that thou hast, and give it to the poor"; and when the priest says, "Sell all that thou hast and...give it to me"?"
"...this fantastic deception, masquerade, the society game, the foolery about "Christendom" (the stronghold of all the illusions), Christian states, lands, a Christian world..."
"...these battalions of Christians, which, corresponding to the distinction between "Sundayhunters" and real hunters, may be called Sunday-Christians."
"...the whole official Christianity is an abyss of falsehood and illusion, something so profane that the only thing that with truth can be said about it is: By ceasing to take part (if usually thou dost) in the public worship of God as it now is, thou hast constantly one sin the less, and that a great one: thou dost not take part in treating God as a fool."
"It is this which it is my duty to say: "Whoever thou art, whatever in other respects thy life may be, by ceasing to take part (if usually thou dost) in the public worship of God as it now is, thou hast one sin the less, and that a great one." The responsibility is thine, and thou shalt bear it, for the way ihou dost act, but thou hast been warned."
"The truth is, one cannot become a Christian as a child; that is just as impossible as for a child to beget children."
"...because a man and a woman cannot control their lust another being must therefore sigh, perhaps for seventy years, in this prisonhouse and vale of tears, and perhaps be lost eternally."
"He... will need perhaps a long, long time, the most painful cure, to get all that out of him which under the name of the Christian education of children has been poured into him."
“…money (the god of this world)…”
August 19, 2024
Kierkegaard în această serie de scrieri sare la beregata bisericii de stat daneze, reprezentată de cei ”1000 de preoți” (cu crucea-n frunte). Diatriba a fost declanșată în special de discursul de la moartea episcopului Mynster, când acesta a fost numit “martor al adevărului” de un alt episcop. Deși îl respectă pe episcop ca preot al familiei, Kierkegaard găsește această remarcă periculos de mincinoasă deoarece îl tratează pe Dumnezeu ca pe un prost care poate fi înșelat.
Încercarea de înșelare a lui Dumnezeu este vădită când compari viețile preoților într-o țară în care toți sunt creștini cu creștinismul din Noul Testament. Kierkegaard critică în special stilul de viață burghez al preoților, care trăiesc în belșug, urmăresc profitul, au familii, caută puterea și titlurile, sunt membrii respectați în societate, etc. Nu neapărat stilul de viață al acestora îl deranjează pe Kierkegaard, cât jocul pe care preoții îl duc la ambele capete. În ciuda stilului lor de viață aceștia îndrăznesc să se numească “martori ai adevărului” și urmași ai apostolilor. Pentru Kierkegaard creștinismul Noului Testament presupune o viață asemănătoare cu a lui Hristos și a lui Pavel: în sărăcie, suferință, abnegație, necăsătoriți, pregătiți să-și dea viața, pe deplin dedicați mântuirii și slujirii oamenilor.
Pentru Kierkegaard nu se poate juca la ambele capete. De ce avertismentele cu privire la pedeapsa veșnică ar trebui luate în serios dacă, de fapt, viața de creștin ne încurajează la căutarea plăcerii și bogăției pe pământ, întreabă el. Într-o țara în care toți sunt declarați creștini, spune Kierkegaard, nimeni nu e creștin. Creștinismul e un termen polemic care provoacă opoziție și cu cât mai puțini creștini cu atât mai bine.
Critica lui este adresată creștinătății, nu creștinismului. De fapt, Kierkegaard șochează spunând că în Danemarca nu a rămas nici un creștin (deși creștinismul era religie de stat). Totul este o mascaradă și un teatru care vrea să fie luat în serios: se predică renunțarea, dar preotul vrea să fie promovat, se predică disprețuirea titlurilor pământești, dar preotul vrea să-și facă o carieră. Ceva de genul: ”Să mâncăm și să bem, căci suntem eterni”.
Cartea este o compoziție din mai multe articole, deci destul de repetitivă. Totuși, sunt scrise în stilul inconfundabil al lui Kierkegaard, cu ironie fină și ilustrații convingătoare. Câteva citate de la cel poreclit în tinerețe ”Furculița”:
1. ”If I do not reform, the Dean would have me punished ecclesiastically, And how? Indeed the punishment is cruelly devised; it is so cruel that I counsel the women to have their smelling salts at hand in order not to faint when they hear it. If I do not reform, the church door should be closed to me. Horrible! So then, if I do not reform, I should be shut out, excluded from hearing on Sundays during the quiet hours the eloquence of the witnesses to the truth, which if it is not literally un- bezahlbare, is yet priceless. And I, silly sheep, who can neither read nor write, and therefore, being thus excluded, must spiritually pine away, die of hunger, by being excluded from what can truly be called nourishing, seeing that it nourishes the priest and his family! And I should be excluded from the other services of divine worship which the royally authorized (but the fact that they are royally authorized is, Christianly, the scandalous part of it), spiritually-worldly entrepreneurs have arranged. Terriftc! Terrific punishment, terrific Dean!”
2. "Had the Apostle Paul any official position?" No, Paul had no official position. "Did he then earn much money in other ways?" No, he didn't earn money in any way. "Was he at least married?" No, he was not married. "But then really Paul is not a serious man." No, Paul is not a serious man”.
3. “Is this the same teaching, when Christ says to the rich young man, "Sell all that thou hast, and give it to the poor"; and when the priest says, "Sell all that thou hast and...give it to me”
Am citit-o pentru că o aveam pe listă încă de la începutul facultății când eram fanboy Kierkegaard. Reacția mea la cartea este ambivalentă. Recunosc contradicțiile pe care le ridică Kierkegaard, faptul că astăzi în mare parte doar ne jucăm de-a creștinismul fără sacrificiu și fără niciun risc. Dacă s-ar putea demonstra fără tăgadă că creștinismul a fost o farsă probabil mare parte din liderii religioși ar dori să își păstreze pozițiile. Pe de cealaltă parte, critica este anacronică. Creștinismul nu mai are hegemonia culturală pe care o avea la mijlocul secului 19. Preotul sau pastorul nu mai are privilegiile de atunci și, prin urmare, critica nu se poate îndrepta doar împotriva acestora. Să fii creștin astăzi nu mai e la fel de normal și cool. Prin urmare, caracterul polemic al creștinismului este mai pregnant. Mai mult, radicalismul lui Kierkegaard ar fi contraproductiv. Până la urmă e nevoie de un spațiu unde oamenii să crească spiritual, nu le poți prezenta de la început ”lucruri pe care nu le pot duce”, cum spune apostolul. Critica lui asupra unei ”vieți normale” este nerealistă: ”oare toți sunt apostoli? oare toți proorocesc?”. Cred că critică căsătoria cu gândul la suferința pe care și-a produs-o singur când a rupt logodna cu Regine Olsen. E interesant să vezi aceeași idealizare normativă, dar pe invers.
Dacă e să revenim în prezent, biserica este tributară și astăzi unui conservatorism anxios. Creștinul conservator ajunge să dorească protecția unor politicieni reprobabili în loc să se încreadă în protecția lui Dumnezeu. Acest creștinism conservator dorește să fie lăsat în pace ca să își ducă liniștit viața pe pământ. Studiază, angajează-te, căsătorește-te, crește-ți copiii, îmbogățește-te, fii fericit, dar între timp vezi ce faci să îl ții și pe Dumnezeu mulțumit. Acesta este idealul creștinului conservator astăzi. Acest nivel scăzut se datorează și scăderii nivelului general al oamenilor ”din lume”. Față de omul psihologic modern care trăiește doar pentru el, omul etic propus de biserică este mult în față. Totuși, creștinismul propune niveluri mai profunde. În acest ambient e bine ca cineva să ne aducă aminte din când în când de radicalitatea originară a creștinismului, chiar dacă vom alege conștient să trăim vieți mai așezate. Atenție! Dacă se întâlnește cineva cu Soren să nu cumva să se numească ”martor al adevărul”.
Încercarea de înșelare a lui Dumnezeu este vădită când compari viețile preoților într-o țară în care toți sunt creștini cu creștinismul din Noul Testament. Kierkegaard critică în special stilul de viață burghez al preoților, care trăiesc în belșug, urmăresc profitul, au familii, caută puterea și titlurile, sunt membrii respectați în societate, etc. Nu neapărat stilul de viață al acestora îl deranjează pe Kierkegaard, cât jocul pe care preoții îl duc la ambele capete. În ciuda stilului lor de viață aceștia îndrăznesc să se numească “martori ai adevărului” și urmași ai apostolilor. Pentru Kierkegaard creștinismul Noului Testament presupune o viață asemănătoare cu a lui Hristos și a lui Pavel: în sărăcie, suferință, abnegație, necăsătoriți, pregătiți să-și dea viața, pe deplin dedicați mântuirii și slujirii oamenilor.
Pentru Kierkegaard nu se poate juca la ambele capete. De ce avertismentele cu privire la pedeapsa veșnică ar trebui luate în serios dacă, de fapt, viața de creștin ne încurajează la căutarea plăcerii și bogăției pe pământ, întreabă el. Într-o țara în care toți sunt declarați creștini, spune Kierkegaard, nimeni nu e creștin. Creștinismul e un termen polemic care provoacă opoziție și cu cât mai puțini creștini cu atât mai bine.
Critica lui este adresată creștinătății, nu creștinismului. De fapt, Kierkegaard șochează spunând că în Danemarca nu a rămas nici un creștin (deși creștinismul era religie de stat). Totul este o mascaradă și un teatru care vrea să fie luat în serios: se predică renunțarea, dar preotul vrea să fie promovat, se predică disprețuirea titlurilor pământești, dar preotul vrea să-și facă o carieră. Ceva de genul: ”Să mâncăm și să bem, căci suntem eterni”.
Cartea este o compoziție din mai multe articole, deci destul de repetitivă. Totuși, sunt scrise în stilul inconfundabil al lui Kierkegaard, cu ironie fină și ilustrații convingătoare. Câteva citate de la cel poreclit în tinerețe ”Furculița”:
1. ”If I do not reform, the Dean would have me punished ecclesiastically, And how? Indeed the punishment is cruelly devised; it is so cruel that I counsel the women to have their smelling salts at hand in order not to faint when they hear it. If I do not reform, the church door should be closed to me. Horrible! So then, if I do not reform, I should be shut out, excluded from hearing on Sundays during the quiet hours the eloquence of the witnesses to the truth, which if it is not literally un- bezahlbare, is yet priceless. And I, silly sheep, who can neither read nor write, and therefore, being thus excluded, must spiritually pine away, die of hunger, by being excluded from what can truly be called nourishing, seeing that it nourishes the priest and his family! And I should be excluded from the other services of divine worship which the royally authorized (but the fact that they are royally authorized is, Christianly, the scandalous part of it), spiritually-worldly entrepreneurs have arranged. Terriftc! Terrific punishment, terrific Dean!”
2. "Had the Apostle Paul any official position?" No, Paul had no official position. "Did he then earn much money in other ways?" No, he didn't earn money in any way. "Was he at least married?" No, he was not married. "But then really Paul is not a serious man." No, Paul is not a serious man”.
3. “Is this the same teaching, when Christ says to the rich young man, "Sell all that thou hast, and give it to the poor"; and when the priest says, "Sell all that thou hast and...give it to me”
Am citit-o pentru că o aveam pe listă încă de la începutul facultății când eram fanboy Kierkegaard. Reacția mea la cartea este ambivalentă. Recunosc contradicțiile pe care le ridică Kierkegaard, faptul că astăzi în mare parte doar ne jucăm de-a creștinismul fără sacrificiu și fără niciun risc. Dacă s-ar putea demonstra fără tăgadă că creștinismul a fost o farsă probabil mare parte din liderii religioși ar dori să își păstreze pozițiile. Pe de cealaltă parte, critica este anacronică. Creștinismul nu mai are hegemonia culturală pe care o avea la mijlocul secului 19. Preotul sau pastorul nu mai are privilegiile de atunci și, prin urmare, critica nu se poate îndrepta doar împotriva acestora. Să fii creștin astăzi nu mai e la fel de normal și cool. Prin urmare, caracterul polemic al creștinismului este mai pregnant. Mai mult, radicalismul lui Kierkegaard ar fi contraproductiv. Până la urmă e nevoie de un spațiu unde oamenii să crească spiritual, nu le poți prezenta de la început ”lucruri pe care nu le pot duce”, cum spune apostolul. Critica lui asupra unei ”vieți normale” este nerealistă: ”oare toți sunt apostoli? oare toți proorocesc?”. Cred că critică căsătoria cu gândul la suferința pe care și-a produs-o singur când a rupt logodna cu Regine Olsen. E interesant să vezi aceeași idealizare normativă, dar pe invers.
Dacă e să revenim în prezent, biserica este tributară și astăzi unui conservatorism anxios. Creștinul conservator ajunge să dorească protecția unor politicieni reprobabili în loc să se încreadă în protecția lui Dumnezeu. Acest creștinism conservator dorește să fie lăsat în pace ca să își ducă liniștit viața pe pământ. Studiază, angajează-te, căsătorește-te, crește-ți copiii, îmbogățește-te, fii fericit, dar între timp vezi ce faci să îl ții și pe Dumnezeu mulțumit. Acesta este idealul creștinului conservator astăzi. Acest nivel scăzut se datorează și scăderii nivelului general al oamenilor ”din lume”. Față de omul psihologic modern care trăiește doar pentru el, omul etic propus de biserică este mult în față. Totuși, creștinismul propune niveluri mai profunde. În acest ambient e bine ca cineva să ne aducă aminte din când în când de radicalitatea originară a creștinismului, chiar dacă vom alege conștient să trăim vieți mai așezate. Atenție! Dacă se întâlnește cineva cu Soren să nu cumva să se numească ”martor al adevărul”.
June 29, 2019
Only if someone is already familiar with SK, should this book be read. It is not a published work in and of itself but rather the collection of a series of articles he published during the last year of his life. Each of these various short pieces basically harp on the same topic — the cultural expression of Christianity (through the state sponsored church of mid 19th century Denmark ) — what is meant by “Christendom” — can in no way be equated with the “true” Christianity presented in the New Testament. Thus anyone (claiming to be Christian simply by virtue of participation in the state church) is living a lie, and ministers of this church are the biggest liars of all.
This theme is presented page after page with all of SK’s prodigious satire, irony, and allusions to the culture of his day.
All SK tells the reader is that true Christianity involves suffering and separation from entanglement in the desires of the world.
To get any more out of SK requires delving into the voluminous literature he published in the dozen years before his death.
This theme is presented page after page with all of SK’s prodigious satire, irony, and allusions to the culture of his day.
All SK tells the reader is that true Christianity involves suffering and separation from entanglement in the desires of the world.
To get any more out of SK requires delving into the voluminous literature he published in the dozen years before his death.
July 13, 2014
Skates along edge of suffering for it's own sake. Neglects doctrine of justification by faith alone. Has a sub-Biblical view of marriage and children. But he has a prophetic voice and overall the book is very helpful. The spiritual deadness of the state "church" goes far to explain how a "Christian Nation" could have participated in the abuses of colonialism.
I read this after it was recommended on Tim Bayly's blog.
Quotes:
"But the Protestant clergy still continue to have a curious crotchet in their heads. Although they have become in their "existence" entirely like men of every other class, who, without exceeding the limits prescribed by civil law, seek to develop what gifts they may have, and thereby strive to attain earthly rewards and pleasures like all the rest, nevertheless at the same time they want to be something more, to be witnesses to the truth. And this came very clearly to evidence in the memorial address made by Professor Martensen. Therefore a protest should be made as emphatically as possible, people's blood must be stirred, passions set in motion-and that of course can be done only when a man is not afraid of the immediate consequence, that many will become furious at him, which he ought not to fear but to understand as a surgeon understands that the patient will shriek and kick." p 12.
"To contend with men—well, yes, that does delight me in a certain sense. I am by nature so polemically constituted that I only feel myself really in mv element when I am surrounded by human mediocrity and paltriness. Only on one condition, however, that I be permitted silently to despise, to satiate the passion which is in my soul, contempt, for which my life as an author has richly provided me with occasions." p 79.
"My friend, thou canst look it up in the New Testament. But when what has to be attained by preaching and teaching Christianity if an agreeable, a pleasurable life in a position of prestige, then the picture of Christ must be altered considerably. As for "garnishing" no, there will be no sparing on that: gold, diamonds, rubies, etc. No, the priest is glad to see that and makes men believe that this is Christianity. But severity, the severity which is inseparable from the seriousness of eternity, that must go. Christ thus becomes a languishing figure, the impersonation of insipid human kindliness. This is related to the consideration that the plate must be passed during the sermon and the congregation must be in a mood to spend something, to shell out freely; and above all it is related to the desire prompted by fear of men to be on good terms with people, whereas the Christianity of the New Testament is: in the fear of God to suffer for the doctrine at the hands of men." pp 123-4.
"Think now what passion there was in primitive Christianity, without which it never would have come into the world: propose to one of those figures the question, "Dare a Christian tranquillize himself in this way?" "Abominable," he would reply, "horrible, that a Christian, if only he might be allowed for himself to live as he would, that a Christian should tranquilly keep silent in the face of the fact that God every day is mocked by people pretending by millions to be Christians and worshiping Him by taking Him for a fool, that in the face of that he should keep silent, and not instantly—for the honor of God—venture sufferingly in among those millions, gladly suffering for the doctrine! For let us not forget that whereas jn one sense Christianity is doubtless the most tolerant of all religions, inasmuch as most of all it abhors the use of physical power, it is in another sense the most intolerant, inasmuch as us true confessors recognize no limit with respect to compelling others by suffering themselves, compelling others by suffering their ill-treatment and persecution." pp 184-5
"And because the situation on the whole is this, namely, the profoundest indifference, it is made in turn all too easy for the individual who is a trifle more advanced to become self-important, as though he were the earnest man, a man of character, etc.—There is a young man—he feels indignant about the general lukewarmness and indifference, he an enthusiast and would also express his enthusiasm, he ventures...to express it anonymously. Well-meaning as he doubtless is, and that's the pleasing part about it, it perhaps escapes his notice that this is rather weak, and he lets himself be deluded by the consideration that in comparison with the prevailing lukewarmness this appears to be something.—Or it is an older man, an earnest citizen, he is shocked at the lukewarmness and indifference of many people who would rather hear nothing about religion. He on the contrary reads, procures whatever is published, talks about it, declaims zealously...in the parlor; and it perhaps escapes his notice that, Christianly, this is not really earnestness, that it is earnestness only in comparison with that which never ought to be used for comparison if one would go forward; for that forward striving only becomes possible by comparison with what is ahead, the more advanced." pp 186-7.
"We men are prone by nature to regard life in this way: we consider suffering an evil which in every way we strive to avoid. And if we succeed in this, we think that when our last hour comes we have special reason for thanking God that we have been spared suffering. We think that everything depends upon slipping through life happily and well– and Christianity thinks that all that is terrible really comes from the other world, that the terrible things of this world are as child's play compared with the terrors of eternity, and that it distinctly does not depend upon slipping through life happily and well, but upon relating oneself rightly by suffering to eternity." pp 244-5.
"To this the answer may be made: It is the divine justice precisely which in its frightful severity permits things to go on thus. It is present, all eyes, but it hides itself; precisely for the sake of being able to reveal itself wholly for what it is, it would not reveal itself prematurely; whereas when it reveals itself it is seen that it was at hand, present in even the least event. For in case the divine justice were to intervene swiftly, the really capital crimcs could not wholly come into existence. The man who in weakness, infatuated by his lust, transported by his passions, but yet out of weakness, took the wrong path, the path of sin- upon him divine justice takes compassion and lets the punishment fall, the sooner the better. But the really capital criminal—remember now what it was you deplored, that justice was so mild, or did not exist at all!—him divine providence makes blind, so that to his eyes it seems delusively as if his life were pleasing to God, seems as if he had succeeded in making God blind. How frightful thou art, O divine justice!" p 252.
"So it is in the Christian sphere. Instead of proclaiming the ideals, hey educe what experience teaches, what the experience of all the centuries has taught, that the millions get no further than mediocrity. Thus they apply Christianity tranquillizingly\ a base priestly lie, but one which pays, applying Christianity tranquillizinglyy whereas instead it is in the deepest sense arousing, disquieting] They apply it tranquillizingly: "To strive after the ideals is folly, stupidity, madness, it is pride, conceit (things which are offensive to God); the via media is the true wisdom; be tranquil, you are completely like the millions; and the experience of all the centuries teaches that one gets no further! Be tranquil, you are like the others, will become blessed like all the others"—a euphemism for: You are going to hell like all the others. But this truth will not produce money, and the other teaching pays brilliantly.
If there lives an individual who is not content with, will not be tranquillized by that sort of blessedness, then the whole mass, commanded by the perjurers, turns against him, declares him an egoist, a dreadful egotist, for not wanting to be like the others." p. 262.
"In that way Christianity came into the world, being served by witnesses who were willing absolutely to suffer everything for their faith, and actually had to suffer, to sacrifice life and blood for the truth." p 271
I read this after it was recommended on Tim Bayly's blog.
Quotes:
"But the Protestant clergy still continue to have a curious crotchet in their heads. Although they have become in their "existence" entirely like men of every other class, who, without exceeding the limits prescribed by civil law, seek to develop what gifts they may have, and thereby strive to attain earthly rewards and pleasures like all the rest, nevertheless at the same time they want to be something more, to be witnesses to the truth. And this came very clearly to evidence in the memorial address made by Professor Martensen. Therefore a protest should be made as emphatically as possible, people's blood must be stirred, passions set in motion-and that of course can be done only when a man is not afraid of the immediate consequence, that many will become furious at him, which he ought not to fear but to understand as a surgeon understands that the patient will shriek and kick." p 12.
"To contend with men—well, yes, that does delight me in a certain sense. I am by nature so polemically constituted that I only feel myself really in mv element when I am surrounded by human mediocrity and paltriness. Only on one condition, however, that I be permitted silently to despise, to satiate the passion which is in my soul, contempt, for which my life as an author has richly provided me with occasions." p 79.
"My friend, thou canst look it up in the New Testament. But when what has to be attained by preaching and teaching Christianity if an agreeable, a pleasurable life in a position of prestige, then the picture of Christ must be altered considerably. As for "garnishing" no, there will be no sparing on that: gold, diamonds, rubies, etc. No, the priest is glad to see that and makes men believe that this is Christianity. But severity, the severity which is inseparable from the seriousness of eternity, that must go. Christ thus becomes a languishing figure, the impersonation of insipid human kindliness. This is related to the consideration that the plate must be passed during the sermon and the congregation must be in a mood to spend something, to shell out freely; and above all it is related to the desire prompted by fear of men to be on good terms with people, whereas the Christianity of the New Testament is: in the fear of God to suffer for the doctrine at the hands of men." pp 123-4.
"Think now what passion there was in primitive Christianity, without which it never would have come into the world: propose to one of those figures the question, "Dare a Christian tranquillize himself in this way?" "Abominable," he would reply, "horrible, that a Christian, if only he might be allowed for himself to live as he would, that a Christian should tranquilly keep silent in the face of the fact that God every day is mocked by people pretending by millions to be Christians and worshiping Him by taking Him for a fool, that in the face of that he should keep silent, and not instantly—for the honor of God—venture sufferingly in among those millions, gladly suffering for the doctrine! For let us not forget that whereas jn one sense Christianity is doubtless the most tolerant of all religions, inasmuch as most of all it abhors the use of physical power, it is in another sense the most intolerant, inasmuch as us true confessors recognize no limit with respect to compelling others by suffering themselves, compelling others by suffering their ill-treatment and persecution." pp 184-5
"And because the situation on the whole is this, namely, the profoundest indifference, it is made in turn all too easy for the individual who is a trifle more advanced to become self-important, as though he were the earnest man, a man of character, etc.—There is a young man—he feels indignant about the general lukewarmness and indifference, he an enthusiast and would also express his enthusiasm, he ventures...to express it anonymously. Well-meaning as he doubtless is, and that's the pleasing part about it, it perhaps escapes his notice that this is rather weak, and he lets himself be deluded by the consideration that in comparison with the prevailing lukewarmness this appears to be something.—Or it is an older man, an earnest citizen, he is shocked at the lukewarmness and indifference of many people who would rather hear nothing about religion. He on the contrary reads, procures whatever is published, talks about it, declaims zealously...in the parlor; and it perhaps escapes his notice that, Christianly, this is not really earnestness, that it is earnestness only in comparison with that which never ought to be used for comparison if one would go forward; for that forward striving only becomes possible by comparison with what is ahead, the more advanced." pp 186-7.
"We men are prone by nature to regard life in this way: we consider suffering an evil which in every way we strive to avoid. And if we succeed in this, we think that when our last hour comes we have special reason for thanking God that we have been spared suffering. We think that everything depends upon slipping through life happily and well– and Christianity thinks that all that is terrible really comes from the other world, that the terrible things of this world are as child's play compared with the terrors of eternity, and that it distinctly does not depend upon slipping through life happily and well, but upon relating oneself rightly by suffering to eternity." pp 244-5.
"To this the answer may be made: It is the divine justice precisely which in its frightful severity permits things to go on thus. It is present, all eyes, but it hides itself; precisely for the sake of being able to reveal itself wholly for what it is, it would not reveal itself prematurely; whereas when it reveals itself it is seen that it was at hand, present in even the least event. For in case the divine justice were to intervene swiftly, the really capital crimcs could not wholly come into existence. The man who in weakness, infatuated by his lust, transported by his passions, but yet out of weakness, took the wrong path, the path of sin- upon him divine justice takes compassion and lets the punishment fall, the sooner the better. But the really capital criminal—remember now what it was you deplored, that justice was so mild, or did not exist at all!—him divine providence makes blind, so that to his eyes it seems delusively as if his life were pleasing to God, seems as if he had succeeded in making God blind. How frightful thou art, O divine justice!" p 252.
"So it is in the Christian sphere. Instead of proclaiming the ideals, hey educe what experience teaches, what the experience of all the centuries has taught, that the millions get no further than mediocrity. Thus they apply Christianity tranquillizingly\ a base priestly lie, but one which pays, applying Christianity tranquillizinglyy whereas instead it is in the deepest sense arousing, disquieting] They apply it tranquillizingly: "To strive after the ideals is folly, stupidity, madness, it is pride, conceit (things which are offensive to God); the via media is the true wisdom; be tranquil, you are completely like the millions; and the experience of all the centuries teaches that one gets no further! Be tranquil, you are like the others, will become blessed like all the others"—a euphemism for: You are going to hell like all the others. But this truth will not produce money, and the other teaching pays brilliantly.
If there lives an individual who is not content with, will not be tranquillized by that sort of blessedness, then the whole mass, commanded by the perjurers, turns against him, declares him an egoist, a dreadful egotist, for not wanting to be like the others." p. 262.
"In that way Christianity came into the world, being served by witnesses who were willing absolutely to suffer everything for their faith, and actually had to suffer, to sacrifice life and blood for the truth." p 271
August 16, 2025
I was introduced to Kierkegaard via Camus' Myth of Sisyphus where he was portrayed as purported existentialist who succumbed, through religious belief, to the human desire for an explanation of life. Therefore, I was really interested in how Kierkegaard's philosophy could embody these two seemingly contradictory principles. This collection of writings, however, seemed to be a narrowly focused aspect of his philosophy, specifically with respect to the practice of Christianity during his time (mid-19th century). So, although it did not offer a broad view of his philosophy it was nevertheless very interesting.
Attack upon Christendom, as Kierkegaard himself puts it, is an attack on the church from within the church. Although a self-proclaimed non-Christian, Kierkegaard seems to have devoted his life to theological study, been greatly involved in the church and with the Danish bishops of his time, and a believer in God. His refusal to claim that he is a Christian is likely due to his view of the new testament, which also serves as the foundation for his diatribe against the then-current state of Christianity.
Instead of recounting in detail how he views Christianity as it exists (lots of parallels today)/ existed at the time to be in conflict with the new testament, I'll try to make his view as concise as I can: Christianity is a religion of renunciation, a religion of suffering. To be a Christian is to imitate the life of Christ and sacrifice yourself in every aspect of your life. Basically, it is to go against every human inclination one may have to enjoy life, such is the sacrifice. As a result, Kierkegaard explains, Christianity should be wildly unpopular and those who practice it widely hated. This is not the case. Instead we have an entire countries of Christens, states of Christianity, "Christendoms", an impossibility. Kierkegaard largely blames priests, who preach the doctrine of Christ, yet do not imitate him in their everyday lives. Instead, they profit from their preaching in the form of a career, family, and prestige. Such priests, for the purposes of self preservation, assure the populace that Christianity is a religion that endorses a pleasant life and leads to eternal happiness after death. Seems like a pretty sick deal to me. Anyways, Kierkegaard views this as the most sinful hypocrisy, playing on innate desires to have cake and eat it too, which has perpetrated a lie that has rotted the heart of new testament Christianity.
This synopsis is overly general and misses a lot of his interesting ideas, for example, like the absurdity of baptism and the greater absurdity of confirmation, but hopefully it sparks some interest in his philosophy. I for one am now interested in studying the new testament, which was not something I was previously inclined to do.
Attack upon Christendom, as Kierkegaard himself puts it, is an attack on the church from within the church. Although a self-proclaimed non-Christian, Kierkegaard seems to have devoted his life to theological study, been greatly involved in the church and with the Danish bishops of his time, and a believer in God. His refusal to claim that he is a Christian is likely due to his view of the new testament, which also serves as the foundation for his diatribe against the then-current state of Christianity.
Instead of recounting in detail how he views Christianity as it exists (lots of parallels today)/ existed at the time to be in conflict with the new testament, I'll try to make his view as concise as I can: Christianity is a religion of renunciation, a religion of suffering. To be a Christian is to imitate the life of Christ and sacrifice yourself in every aspect of your life. Basically, it is to go against every human inclination one may have to enjoy life, such is the sacrifice. As a result, Kierkegaard explains, Christianity should be wildly unpopular and those who practice it widely hated. This is not the case. Instead we have an entire countries of Christens, states of Christianity, "Christendoms", an impossibility. Kierkegaard largely blames priests, who preach the doctrine of Christ, yet do not imitate him in their everyday lives. Instead, they profit from their preaching in the form of a career, family, and prestige. Such priests, for the purposes of self preservation, assure the populace that Christianity is a religion that endorses a pleasant life and leads to eternal happiness after death. Seems like a pretty sick deal to me. Anyways, Kierkegaard views this as the most sinful hypocrisy, playing on innate desires to have cake and eat it too, which has perpetrated a lie that has rotted the heart of new testament Christianity.
This synopsis is overly general and misses a lot of his interesting ideas, for example, like the absurdity of baptism and the greater absurdity of confirmation, but hopefully it sparks some interest in his philosophy. I for one am now interested in studying the new testament, which was not something I was previously inclined to do.
January 1, 2023
I am sure this is not a representative work of Soren's. While there were a few good lines and I agree with "attack", he makes same point repeatedly in many different ways most of which strained my patience.
Bishop from state church is called a "witness to truth" in eulogy given by his successor. What follows is two years worth of rancor at this situation and the saleried clergy whom he feels does not live up to gospel. Kierkegaard overstated the case. I made myself finish this one and I will say I am glad to have read despire low rating. This almost seemed a more personal side to the man as he penned his last words- I just cannot recommend. And i did enjoy some of his phrases but they were few and far between. I might try Eather/Or or Fear and Trembling, which I imagine are far less personal and hence less of a petty feel to the writing. I hope to get a better sense for this man's contribution to religion and philosophy.
Bishop from state church is called a "witness to truth" in eulogy given by his successor. What follows is two years worth of rancor at this situation and the saleried clergy whom he feels does not live up to gospel. Kierkegaard overstated the case. I made myself finish this one and I will say I am glad to have read despire low rating. This almost seemed a more personal side to the man as he penned his last words- I just cannot recommend. And i did enjoy some of his phrases but they were few and far between. I might try Eather/Or or Fear and Trembling, which I imagine are far less personal and hence less of a petty feel to the writing. I hope to get a better sense for this man's contribution to religion and philosophy.
April 6, 2023
3 stars because the format (compiled lectures/writings) is a little hard to follow. But the thesis/premis is just as relevant today as it was when Kierkegaard wrote this. Christianity isn't about living an easy life, amassing wealth, titles, and material possessions. He rails against hypocrites in and outside of the church, and especially church leaders.
True worship of God consists merely of doing God's will.
God wills that Christianity should be preached to all men absolutely, therefore the apostles are very simple men, and the pattern is in the lowly form of a servant, all this in order to indicate that this extraordinary is the ordinary, is accessible to all-but for all that a Christian is more rare than a genius.
True worship of God consists merely of doing God's will.
God wills that Christianity should be preached to all men absolutely, therefore the apostles are very simple men, and the pattern is in the lowly form of a servant, all this in order to indicate that this extraordinary is the ordinary, is accessible to all-but for all that a Christian is more rare than a genius.
September 1, 2024
Kierkegaard attacks Christendom, which he distinguishes from Christianity. Christendom, with the conceit that we are all Christians, and/or that the Christian life should not be one of suffering, does not exemplify the Christianity of the New Testament. Instead of becoming more like Jesus and living as he did, Christendom lives the lives of the teachers, rulers, hypocrites that Jesus charged. "Fear most to be deluded" Kirkegaard argues, asking people to turn away from what is comfortable and back to what is real and in relationship with Christ. This book contains stark advocacy for the separation of church and state and as well as personal devotion to God based in Kierkegaard's existential understanding of the world.
February 25, 2022
Abandoned to the truth…
You can’t question his devotion to the truth. Whether you agree with Kierkegaard or not, New Testament Christian Faith is one thing you should never play games with. Christian faith is the faith of the Son of God, the Lord Jesus Christ, the faith that overcomes the world. Either you are a believer,in spirit and truth, or you’re not, and if you’re not just walk away and don’t play games with it. God is not mocked, and it is a terrible thing to fall into the hands of the living God.
You can’t question his devotion to the truth. Whether you agree with Kierkegaard or not, New Testament Christian Faith is one thing you should never play games with. Christian faith is the faith of the Son of God, the Lord Jesus Christ, the faith that overcomes the world. Either you are a believer,in spirit and truth, or you’re not, and if you’re not just walk away and don’t play games with it. God is not mocked, and it is a terrible thing to fall into the hands of the living God.
June 22, 2023
Absolutely Incredible
Kierkegaard’s comments, many times, echoed in my heart. He sees things, modern Christianity in particular, for what it is when compared to New Testament Christianity. This is a book you read over and over again. I purchased the Kindle Edition, but will purchase the hard copy for my library and to loan.
Kierkegaard’s comments, many times, echoed in my heart. He sees things, modern Christianity in particular, for what it is when compared to New Testament Christianity. This is a book you read over and over again. I purchased the Kindle Edition, but will purchase the hard copy for my library and to loan.
January 31, 2022
Kierkegaard has some amazing thoughts, and some of his quotes are absolutely fantastic. However, as a whole book it was a bit redundant. I'm glad I read it, but I'd recommend an excerpt for most people. The beginning is also hyperfocused on specific people and situations which can be distracting.
March 6, 2023
Brilliant thoughts masterfully presented
This author is one of the great thinkers in history. He has a knack for presenting the most challenging of concepts In a way that digs down into the soul.
This author is one of the great thinkers in history. He has a knack for presenting the most challenging of concepts In a way that digs down into the soul.
November 10, 2023
I of course disagree with a chunk of this book but by and argue WOW. What a fascinating read for one living in the south. The world Soren lived in was not our world exactly but it bears a striking resemblance. It is worth considering his solution.
partially-read
December 25, 2025Read "The Instant, No. VII" for my MA thesis.
June 26, 2016
Kierkegaard riddles Christianity with indictment for its lack of integrity, with a strength akin to Sam Harris. This is not a delineation between the "nominal Christians" and the "real Christians" as the Christian community likes to say indignantly, but rather a sucker punch to all who claim the name Christian, even the most earnest, who do so without a sense of suffering and fear.
This is a collection of essays - a collection of collections of essays actually (sub-books) - which make up the great work of Attack on Christendom. Kierkegaard addresses "Christendom" of the 1800s as being farthest from Christ as they could be. Despite this polemic, the book was largely disregarded following its initial release. Luckily, to Kierkegaard's credit, the book is still relevant today.
Kierkegaard says Christianity has become divorced from Christ and is mutated from the Christianity of the New Testament. He attributes this largely to the public who listen to leaders unfit to preach due their inauthenticity to the truth; who prefer comfortable lives and justification of pleasures rather than the humiliation and suffering of Christ. This is Paganism, and rather than shouting rhetorics of grace, Christian should quickly reform.
Either the disciple is greater than the master, or has been too hasty in striking a bargain, says Kierkegaard. Christians today integrate the role of "following Christ" (as they define it) with a relatively hedonist life, surpassing Christ in their attainment of a life of truth alongside comfort; "what an amateur was Christ for not recognizing these go hand in hand" says the modern Christian by the way they live their life. Kierkegaard doesn't whitewash the situation with empty adages like "everyone's a sinner", but demands sincerity, and subsequently, fear and trembling.
This book will appeal to those who have sensed a great inauthenticity among Christianity, however, I find myself reluctance to recommend it to Christians. I suppose I imagine the Christian reader just won't get it, and I feel Kierkegaard is too precious to cast before swine and risk him being misappropriated.
I have not read this cover to cover, but the selections I open to always strike with purpose and are compelling, revolting against the mediocrity that Christianity has identified itself to be. Nietzsche and Kierkegaard may both fall into agreement that Christianity of current is a nihilism, at least as far as anyone knows; very very few embrace Christianity as it intended with the anguish and isolation it may demand.
I conclude with a quote [from memory] "Judas is greater than Christians, for at least Judas didn't revel in praise following his betrayal of the Christ." How do you like them apples?
Why only 4 stars and not 5? Because as it's a collection of writings, it doesn't flow. This is an excellent title, but Kierkegaard has better works which deserve 5 stars (although they can't replace this one).
October 25, 2014
This work is simply pure fury and rage against establishment Christianity expressed with the sharpest barbs and wit a literary genius is capable of. Absolutely no-holds barred, nothing spared and gloves-off in his relentless salvo against the Christianity which has been comfortably established in the 19th century.
What prompted these series of writings was a eulogy given at a bishop's funeral where it was said of him that he was a "witness to the truth". To this Kierkegaard reacted in rage as he furiously argues and demonstrate that whatever the bishop maybe, he is NOT a witness to the truth. His rages spill over into the clerical class as a whole who live like well-paid middle-class civil servants and did not partake one whit of the sufferings and renunciation of the world which Christ has commanded.
If Kierkegaard is the thunderstorm, then Barth is clearly a more refined echo of Kierkegaard who is reported to have read the latter. One can trace the Barthian grace-nature split, and Christ and world opposition in Kierkegaard who insist in no uncertain terms that Christianity is about suffering and hating oneself and the world and for suffering for the next world and for the truth which must necessarily be in complete opposition to this world which is drenched in sin and wickedness and corruption and can't stand the truth and would not fail to persecute it.
I guess I gave it four stars for it's sheer bracing fury and literary prowess as he tears right through the humbug of establishment Christianity and natural alliance between Christianity and the world. I do think he has many valid points (not forgetting witty expressions!), but I think fundamentally, his theology is too one sided. For a supposedly Danish Lutheran, he does outrightly claim that Luther's grace and not works needs to be corrected and that he cannot allow the Apostle St Paul to "interpret away" the radicalness of Christ. Thus, his raging against the world and the natural state is more akin to medieval Catholicism and which finds its fruition in the Barthian grace-nature split than Lutheran theology which does affirm a "this-worldly" righteousness and goodness, a penultimate state which we must and are to live in until the "next-worldly" righteousness and glory arrives. Some of his rampages against the world, even calling begetting children merely populating the earth with more misery, seemed a bit too extreme. Thus, for that I take away one star. But otherwise, a highly readable work...
What prompted these series of writings was a eulogy given at a bishop's funeral where it was said of him that he was a "witness to the truth". To this Kierkegaard reacted in rage as he furiously argues and demonstrate that whatever the bishop maybe, he is NOT a witness to the truth. His rages spill over into the clerical class as a whole who live like well-paid middle-class civil servants and did not partake one whit of the sufferings and renunciation of the world which Christ has commanded.
If Kierkegaard is the thunderstorm, then Barth is clearly a more refined echo of Kierkegaard who is reported to have read the latter. One can trace the Barthian grace-nature split, and Christ and world opposition in Kierkegaard who insist in no uncertain terms that Christianity is about suffering and hating oneself and the world and for suffering for the next world and for the truth which must necessarily be in complete opposition to this world which is drenched in sin and wickedness and corruption and can't stand the truth and would not fail to persecute it.
I guess I gave it four stars for it's sheer bracing fury and literary prowess as he tears right through the humbug of establishment Christianity and natural alliance between Christianity and the world. I do think he has many valid points (not forgetting witty expressions!), but I think fundamentally, his theology is too one sided. For a supposedly Danish Lutheran, he does outrightly claim that Luther's grace and not works needs to be corrected and that he cannot allow the Apostle St Paul to "interpret away" the radicalness of Christ. Thus, his raging against the world and the natural state is more akin to medieval Catholicism and which finds its fruition in the Barthian grace-nature split than Lutheran theology which does affirm a "this-worldly" righteousness and goodness, a penultimate state which we must and are to live in until the "next-worldly" righteousness and glory arrives. Some of his rampages against the world, even calling begetting children merely populating the earth with more misery, seemed a bit too extreme. Thus, for that I take away one star. But otherwise, a highly readable work...
October 3, 2014
Not for everyone, but for the right person, kind of a blast.
This collects a bunch of screeds Kierkegaard wrote excoriating the church of his day for being fat, self-satisfied, complacent, and entirely indistinguishable from being a good Danish bourgeois. It's actually shockingly contemporary -- the whole history of mainline Protestantism in the United States and Canada being the gradual collapse of Christianity into the sociology of the neighbourhood the church is in.
Kierkegaard wants instead the wild Christianity of saints, the kind of Christianity that would involve icky things like crucifixion, goofy things like resurrection, and annoying things like self-examination. He wants you to take personal responsibility for being such a self-centred jerk all the time.
He can write like crazy, and it's good stuff, surprisingly relevant -- but will mostly be of interest to scholars and people having the kind of arguments Kierkegaard was having.
This collects a bunch of screeds Kierkegaard wrote excoriating the church of his day for being fat, self-satisfied, complacent, and entirely indistinguishable from being a good Danish bourgeois. It's actually shockingly contemporary -- the whole history of mainline Protestantism in the United States and Canada being the gradual collapse of Christianity into the sociology of the neighbourhood the church is in.
Kierkegaard wants instead the wild Christianity of saints, the kind of Christianity that would involve icky things like crucifixion, goofy things like resurrection, and annoying things like self-examination. He wants you to take personal responsibility for being such a self-centred jerk all the time.
He can write like crazy, and it's good stuff, surprisingly relevant -- but will mostly be of interest to scholars and people having the kind of arguments Kierkegaard was having.
October 13, 2013
Well, I didn't totally finish it. It's very well-written, and Kierkegaard's satire is at its sharpest. But it is just really, really repetitive. In context, at the time, as an ongoing argument, it makes sense. But I can't say I read it all--it didn't take long to get the point. Some very good points are made, though, even for modern Christians.
July 28, 2017
This is the compilation of letters and articles Kierkegaard wrote to those in the Danish State Church, specifically naming Mynster and Martensen among others. His desire is a return to New Testament Christianity and an honest confession of corruption from the Danish church.
Definitely a book worth reading at this time in American history.
Definitely a book worth reading at this time in American history.
Read
November 21, 2009None
August 4, 2011
Viewed by many as an attack but upon reading should be used as a helpful tool in bettering your christian ideals/lifestyle
Want to read
June 23, 2012Recommended by Frank Cooper. Excellent book.
May 27, 2014
Meh. Kind of petty.
April 19, 2017
.عبقرية لا نظير لها
الله يرحمك يا كيركجارد
الله يرحمك يا كيركجارد
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