Kierkegaard's Writings, XVII: Christian Discourses: The by Søren Kierkegaard, Howard V. Hong, Edna H. Hong
By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
First released in 1848, Christian Discourses is a quartet of items written and organized in contrasting types. elements One and 3, "The Cares of the Pagans" and "Thoughts That Wound from Behind--for Upbuilding," function a polemical overture to Kierkegaard's collision with the status quo of Christendom. but components and 4, "Joyful Notes within the Strife of ache" and "Discourses on the Communion on Fridays," are reassuring affirmations of the enjoyment and blessedness of Christian lifestyles in an international of adversity and ache. Written in traditional language, the paintings combines simplicity and inwardness with mirrored image and offers an important Christian suggestions and presuppositions with strange clarity.
Kierkegaard persisted within the development that he begun together with his first pseudonymous esthetic paintings, Either/Or, through pairing Christian Discourses with The Crisis, an unsigned esthetic essay on modern Danish actress Joanne Luise Heiberg.
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First released in 1848, Christian Discourses is a quartet of items written and organized in contrasting types. elements One and 3, "The Cares of the Pagans" and "Thoughts That Wound from Behind--for Upbuilding," function a polemical overture to Kierkegaard's collision with the status quo of Christendom.
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Additional resources for Kierkegaard's Writings, XVII: Christian Discourses: The Crisis and a Crisis in the Life of an Actress
Ifl am to be rich, I must indeed own something, and thus what I own is mine. But now ifl own something that is not mine! See, here is the contradiction, and this battle of contradiction cannot be fought out within the relationships between persons. Insofar as it is not mine, I of course do not own it; but yet if there is no other human being who owns it, then humanly speaking it is mine; but if it is mine, then I indeed own it. But this is meaningless. " It is like an echo; every time someone says "mine," the recurring "mine" sounds.
But it is no Christian either, and therefore it is still poor-the poor bird, oh, indescribably poor! How poor not to be able to pray, how poor not to be able to give thanks, how poor to have to receive everything as if in ingratitude, how poor not to exist, as it were, for the benefactor to whom it owes its life! To be able to pray and to be able to give thanks-that, of course, is to exist for him, and to do that is to live. The poor Christian's wealth is precisely to exist for the God who certainly did not once and for all give him earthly wealthoh, no, who every day gives him the daily bread.
According to Christianity's doctrine, there is only one rich person: the Christian; everyone else is poor, the poor and the rich. A person is most healthy when he does not notice his body at all or does not know he has a body, and the rich person is healthy when, healthy like the bird, he is not aware of his earthly wealth; but when he is aware of it, when it is the only thing he knows, then he is lost. When the rich Christian became totally ignorant of his earthly wealth, he gained more than the bird that soars up toward heaven; he gained heaven.