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Re: [existlist] More religion

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    Dear- My name is Hananya Cohen an I m jewish,I could careless about church, but SK did. For Kierkegaard Christian faith is not a matter of regurgitating church
    Message 1 of 2 , Feb 16, 2005
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      My name is Hananya Cohen an I'm jewish,I could
      careless about church, but SK did.
      For Kierkegaard Christian faith is not a matter of
      regurgitating church dogma. It is a matter of
      individual subjective passion, which cannot be
      mediated by the clergy or by human artefacts. Faith is
      the most important task to be achieved by a human
      being, because only on the basis of faith does an
      individual have a chance to become a true self. This
      self is the life-work which God judges for eternity.

      The individual is thereby subject to an enormous
      burden of responsibility, for upon h/er existential
      choices hangs h/er eternal salvation or damnation.
      Anxiety or dread (Angest) is the presentiment of this
      terrible responsibility when the individual stands at
      the threshold of momentous existential choice. Anxiety
      is a two-sided emotion: on one side is the dread
      burden of choosing for eternity; on the other side is
      the exhilaration of freedom in choosing oneself.
      Choice occurs in the instant (�jeblikket), which is
      the point at which time and eternity intersect -- for
      the individual creates through temporal choice a self
      which will be judged for eternity.

      But the choice of faith is not made once and for all.
      It is essential that faith be constantly renewed by
      means of repeated avowals of faith. One's very
      selfhood depends upon this repetition, for according
      to Anti-Climacus, the self "is a relation which
      relates itself to itself" (The Sickness Unto Death).
      But unless this self acknowledges a "power which
      constituted it," it falls into a despair which undoes
      its selfhood. Therefore, in order to maintain itself
      as a relation which relates itself to itself, the self
      must constantly renew its faith in "the power which
      posited it." There is no mediation between the
      individual self and God by priest or by logical system
      (contra Catholicism and Hegelianism respectively).
      There is only the individual's own repetition of
      faith. This repetition of faith is the way the self
      relates itself to itself and to the power which
      constituted it, i.e. the repetition of faith is the

      Christian dogma, according to Kierkegaard, embodies
      paradoxes which are offensive to reason. The central
      paradox is the assertion that the eternal, infinite,
      transcendent God simultaneously became incarnated as a
      temporal, finite, human being (Jesus). There are two
      possible attitudes we can adopt to this assertion,
      viz. we can have faith, or we can take offense. What
      we cannot do, according to Kierkegaard, is believe by
      virtue of reason. If we choose faith we must suspend
      our reason in order to believe in something higher
      than reason. In fact we must believe by virtue of the

      Much of Kierkegaard's authorship explores the notion
      of the absurd: Job gets everything back again by
      virtue of the absurd (Repetition); Abraham gets a
      reprieve from having to sacrifice Isaac, by virtue of
      the absurd (Fear and Trembling); Kierkegaard hoped to
      get Regine back again after breaking off their
      engagement, by virtue of the absurd (Journals);
      Climacus hopes to deceive readers into the truth of
      Christianity by virtue of an absurd representation of
      Christianity's ineffability; the Christian God is
      represented as absolutely transcendent of human
      categories yet is absurdly presented as a personal God
      with the human capacities to love, judge, forgive,
      teach, etc. Kierkegaard's notion of the absurd
      subsequently became an important category for
      twentieth century existentialists, though usually
      devoid of its religious associations.

      --- bhvwd <v.valleywestdental@...> wrote:

      > Hanna ,In what may be no more than an attempt to
      > illuminate the
      > debate you have written another tretise on
      > religion. We are not
      > interested in the faith of SK or you. The history of
      > the
      > evolution,or devolution,of religion belongs in
      > theological sites.
      > The use of Kirkegaard as a bridging figure to
      > existentialism is a
      > clever ploy but it`s use is bogus. If SK is talking
      > about the
      > church, any church, he is talking about religion. In
      > this case , he
      > and you are off topic. We do not care about your
      > jesus here and when
      > SK speaks of him we do not care about SK. Bill

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