September 17

“To believe is to believe the divine and the human together in Christ. To comprehend him is to comprehend his life humanly. But to comprehend his life humanly is so far from being more than believing that it means to lose him if there is not believing in addition, since his life is what it is for faith, the divine-human. I can understand myself in believing. I can understand myself in believing, although in addition I can in a relative misunderstanding comprehend the human aspect of this life: but comprehend faith or comprehend Christ, I cannot. On the contrary, I can understand that to be able to comprehend his life in every aspect is the most absolute and also the most blasphemous misunderstanding.”
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~Source: Two Ethical-Religious Essays: “Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth?” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

January 6

“What is it that the erroneous exegesis and speculative thought have done to confuse the essentially Christian, or by what means have they confused the essentially Christian? Quite briefly and with categorical accuracy, it is the following: they have shifted the sphere of the paradoxical-religious back into the esthetic and thereby have achieved the result that every Christian term, which by remaining in its sphere is a qualitative category, can now, in a reduced state, serve as a brilliant expression that means all sorts of things. When the sphere of the paradoxical-religious is now abolished or is explained back into the esthetic, an apostle becomes neither more nor less than a genius, and then good night to Christianity.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

October 27

“A genius and an apostle are qualitatively different, are qualifications that belong each in its qualitative sphere: of immanence and of transcendence. (1) Therefore the genius can very well have something new to bring, but this in turn vanishes in the human race’s general assimilation, just as the difference ‘genius’ vanishes as soon as one thinks of eternity. The apostle has something paradoxically new to bring, the newness of which, just because it is essentially paradoxical and not an anticipation pertaining to the development of the human race, continually remains, just as an apostle remains for all eternity an apostle, and no immanence of eternity places him essentially on the same line with all human beings, since essentially he is paradoxically different. (2) The genius is what he is by himself, that is, by what he is in himself; an apostle is what he is by his divine authority. (3) The genius has only immanent teleology; the apostle is absolutely teleologically positioned paradoxically.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

September 17

“To believe is to believe the divine and the human together in Christ. To comprehend him is to comprehend his life humanly. But to comprehend his life humanly is so far from being more than believing that it means to lose him if there is not believing in addition, since his life is what it is for faith, the divine-human. I can understand myself in believing. I can understand myself in believing, although in addition I can in a relative misunderstanding comprehend the human aspect of this life: but comprehend faith or comprehend Christ, I cannot. On the contrary, I can understand that to be able to comprehend his life in every aspect is the most absolute and also the most blasphemous misunderstanding.”
——————————————————–

~Source: Two Ethical-Religious Essays: “Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth?” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

January 6

“What is it that the erroneous exegesis and speculative thought have done to confuse the essentially Christian, or by what means have they confused the essentially Christian? Quite briefly and with categorical accuracy, it is the following: they have shifted the sphere of the paradoxical-religious back into the esthetic and thereby have achieved the result that every Christian term, which by remaining in its sphere is a qualitative category, can now, in a reduced state, serve as a brilliant expression that means all sorts of things. When the sphere of the paradoxical-religious is now abolished or is explained back into the esthetic, an apostle becomes neither more nor less than a genius, and then good night to Christianity.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

September 17

“To believe is to believe the divine and the human together in Christ. To comprehend him is to comprehend his life humanly. But to comprehend his life humanly is so far from being more than believing that it means to lose him if there is not believing in addition, since his life is what it is for faith, the divine-human. I can understand myself in believing. I can understand myself in believing, although in addition I can in a relative misunderstanding comprehend the human aspect of this life: but comprehend faith or comprehend Christ, I cannot. On the contrary, I can understand that to be able to comprehend his life in every aspect is the most absolute and also the most blasphemous misunderstanding.”
——————————————————–

~Source: Two Ethical-Religious Essays: “Does a Human Being Have the Right to Let Himself Be Put to Death for the Truth?” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

January 06

“What is it that the erroneous exegesis and speculative thought have done to confuse the essentially Christian, or by what means have they confused the essentially Christian? Quite briefly and with categorical accuracy, it is the following: they have shifted the sphere of the paradoxical-religious back into the esthetic and thereby have achieved the result that every Christian term, which by remaining in its sphere is a qualitative category, can now, in a reduced state, serve as a brilliant expression that means all sorts of things. When the sphere of the paradoxical-religious is now abolished or is explained back into the esthetic, an apostle becomes neither more nor less than a genius, and then good night to Christianity.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

October 27

“A genius and an apostle are qualitatively different, are qualifications that belong each in its qualitative sphere: of immanence and of transcendence. (1) Therefore the genius can very well have something new to bring, but this in turn vanishes in the human race’s general assimilation, just as the difference ‘genius’ vanishes as soon as one thinks of eternity. The apostle has something paradoxically new to bring, the newness of which, just because it is essentially paradoxical and not an anticipation pertaining to the development of the human race, continually remains, just as an apostle remains for all eternity an apostle, and no immanence of eternity places him essentially on the same line with all human beings, since essentially he is paradoxically different. (2) The genius is what he is by himself, that is, by what he is in himself; an apostle is what he is by his divine authority. (3) The genius has only immanent teleology; the apostle is absolutely teleologically positioned paradoxically.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

January 06

“What is it that the erroneous exegesis and speculative thought have done to confuse the essentially Christian, or by what means have they confused the essentially Christian? Quite briefly and with categorical accuracy, it is the following: they have shifted the sphere of the paradoxical-religious back into the esthetic and thereby have achieved the result that every Christian term, which by remaining in its sphere is a qualitative category, can now, in a reduced state, serve as a brilliant expression that means all sorts of things. When the sphere of the paradoxical-religious is now abolished or is explained back into the esthetic, an apostle becomes neither more nor less than a genius, and then good night to Christianity.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

October 27

“A genius and an apostle are qualitatively different, are qualifications that belong each in its qualitative sphere: of immanence and of transcendence. (1) Therefore the genius can very well have something new to bring, but this in turn vanishes in the human race’s general assimilation, just as the difference ‘genius’ vanishes as soon as one thinks of eternity. The apostle has something paradoxically new to bring, the newness of which, just because it is essentially paradoxical and not an anticipation pertaining to the development of the human race, continually remains, just as an apostle remains for all eternity an apostle, and no immanence of eternity places him essentially on the same line with all human beings, since essentially he is paradoxically different. (2) The genius is what he is by himself, that is, by what he is in himself; an apostle is what he is by his divine authority. (3) The genius has only immanent teleology; the apostle is absolutely teleologically positioned paradoxically.”
——————————————————–

~Source: Two Ethical-Religious Essays: “The Difference between a Genius and an Apostle” (1849)
Author: Søren Kierkegaard using the pseudonym H. H.

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