Newbold College

Department of Theological Studies

THE NOTION OF FAITH IN THE WORKS 

 OF SØREN KIERKEGAARD

Research Paper

 Presented in the Fulfilment 

of the Requirements of the Course 

BICS 235 History of Western Thought

By

 Allan Falk

 November 2004

CHAPTER I

INTRODUCTION

Statement of the problem

        According to Kierkegaard God is the Unknown, and it requires a leap of faith to commit yourself to him. How does Kierkegaard’s notion of faith in the Unknown differ from the teachings of St. John in his gospel?

                                                                 Purpose of study

        The purpose of this study is an attempt to analyse two aspects. 1) What was the notion of faith for Kierkegaard, when he formulated his basic theory, on what it means to be a Christian? He used the expression, ‘a “leap of faith” against all evidence, even against reason it self.’[1] 2) Kierkegaard’s view that God is Unknown.[2] This will be done through an analysis of Kierkegaard’s own book Frygt og Bæven,[3] assisted by information from Georg Brandes[4] book SØREN KIERKEGAARD and Peter P. Rohdes[5] book SØREN KIRKEGAARD Et Geni I en Købstad.[6]  The observations will be compared with parts of St. Johns Gospel.

Significance of the Research

        I am doing this research because I want to get som knowledge about my fellow countryman  Kierkegaard, and also because the notion of faith is extremely relevant for all Christian believers.

Limitations

        This being a small research paper, I will limit my primary source from Kierkegaard to only Frygt og Bæven.[7]

Basic Assumption

        Basic assumption for this work is, that the Bible is God’s true word, and that the reader has some knowledge about Kierkegaard and his book Fear and Trembling.

Procedure

        The task of this paper is accomplished in four steps:

1. In chapter 2 there is some background information about Kierkegaard himself, and a few statements about faith.
2. In chapter 3 the book Frygt og Bæven and Kierkegaard’s notion of faith will be analysed.
3. In chapter 4 Kierkegaard’s notion of faith in the Unknown will be compared with the
4. gospel of St. John.
5. In chapter 5 the main points is summarised.

CHAPTER II

 A BRIEF INTRODUCTION TO SØREN KIERKEGAARD AND A FEW VIEWS ON THE NOTION OF FAITH

Søren Kierkegaard

        Søren Aabye Kierkegaard was born as the seventh child on May 5th 1813.[8] He never got much freedom as a child, but he vent to one of the best schools in Copenhagen.[9] His religious father was melancholic,[10] and carried a big burden of guilt[11]. Søren often said that he was born old.[12] Finally he studied theology, philosophy and literature[13]. After he broke his engagement he devoted his life to be an author,[14] mainly writing about the Christian life. Even if Søren's father Michael believed that due to a curse he had brought upon his family, all his children would die 33 years old, Søren reached 42 in 1855[15].

Kierkegaard lived during the absolute monarchy in Denmark.[16] The writer might conclude that Kierkegaard both at home and in school, was brought up very strictly.[17]

Views on the notion of faith.

        The New Testament uses the Greek word pistij[18] as an expression for human relationship to God.[19] The notion of faith being so closely related to religion has always been widely discussed. How should the big issues in live be approached, should it be by reason or faith? Big thinkers have had very different views; following a few is mentioned:

1)      Tertullian said that faith is both offensive to natural reason and above it. Therefore he claimed ´credo quia absurdum est´. [20]

2)      Pascal is having Paul’s words in mind,[21] when he says that it is not possible for a Christian to explain his belief in God by reason, because it is declared to be foolishness.[22]

3)      Kierkegaard says like the Greek philosophers, that faith is divine insanity.[23]

It seems that some thinkers are of the opinion that, because faith is relating to a supernatural reality, its validity can neither be proved nor disproved by reason.[24] 

CHAPTER III

 A BRIEF SUMMARY OF FRYKT OG BÆVEN AND KIERKEGAARDS NOTION OF FAITH ANALYSED

Summary of Frykt og Bæven

        The book Fear and Trembling, was according to Kierkegaard between the most perfect of his books.[25] In this book he tries to describe how faith in God should be exercised. To do this, he uses the story about Abraham, whom God tempted, by ordering him to sacrifice his son Isaac as a burnt offering.[26] As an introduction Kierkegaard retells the story in four different ways, letting Abraham respond differently each time. In the second part he praises Abraham as the Knight of Faith. Thirdly he describes how Abraham must pass the absurd, before he can reach the point of faith. Finally he discusses some ethical problems related to the story.[27] Where Kierkegaard needs to explain or emphasize a difficult part, he frequently uses fairytales for explanatory purposes.

              Kierkegaard’s frustration about the fact, that many people are not satisfied by faith, but wants to go further,[28] what most probably means that they value reason more than faith, is seen several places. It is seen that the book is meant as a guide to faith, which Kierkegaard him self admits is a difficult exercise.[29]

Kierkegaard’s notion of faith analysed

        Kierkegaard says, that he can not understand the life of Abraham and his faith, which is a great paradox. Every time he tries with all his passion to think about it, he can not get a clear picture.[30] Kierkegaard calls the experience Abraham goes thru, before he decides to follow God’s command, the absurd. So for Kierkegaard trust in God is actually a leap of faith, a leap into the absurd, or a leap into complete darkness.[31]

        When Kierkegaard portrays the way Abraham exercises faith as very difficult, it should probably be seen in connection with his view of God as the Unknown.[32] Trusting something unknown is never easy.

CHAPTER IV

 KIERKEGAARDS NOTION OF FAITH IN THE UNKNOWN COMPARED WITH THE GOSPEL OF ST. JOHN

 The revealed God in St. John

        Like Kierkegaard Karl Barth also has the opinion, that it is not possible for human mind to reason its way, when knowledge in God is wanted, but he adds that God can revel himself to humans by supernatural revelation. The Bible is according to Barth one of this revelations.[33]

        In St. Johns Gospel chapter one, we find the description of one of this supernatural revelations made by God. We are told, that Gods Son by whom everything is created and who has always been with him in heaven, came to this earth so that humans could see his glory.[34]

        The account of the miracle Jesus did during the marriage celebrations in Cana of Galilee, was also a supernatural revelation of Gods power, which made it easier for the disciples to have faith in Jesus.[35]       

        Looking at these supernatural events, and tacking the words of Jesus in John 14. 9[36] into consideration, it appears that God is not totally unknown.

The notion of faith in St. John

        Kierkegaard uses the account about Abraham and Isaac, to describe his notion about faith. Faith to Kierkegaard is when you follow God and his commands, even if you do not understand him or his words. He uses the word absurd to describe the situation.

        In St. Johns gospel chapter fourteen we actually find Kierkegaard’s notion of faith described. Thomas experience after Jesus had resurrected gives us a the clear picture, that it is certainly easier to believe when you do not have to go through the absurd,[37] but Jesus still hints, that the ones who can go through the absurd is blessed.[38]

        The narration about the blind born man, whom Jesus healed by requesting him to act in faith, also describes the fact, that faith sometimes require more than pure reason can provide.[39]

CHAPTER V

 Summary

      Kierkegaard strongly believed that it is not possible to know God, or prove his existence. He nevertheless used most of his life trying to show people how to exercise faith in God. A faith which he describes as very difficult, and totally not reachable by reasoning alone. To make his thoughts understandable to his readers, he used many illustrations from the Bible but also from the world of fairytales. On of his favourite biblical stories, is the one about Abraham offering his son Isaac as a burnt offering. Through that narrative he portrays very beautifully, that the relation in between humans and our divine creator, is not always very simple, it sometimes demands faith, which might require a leap of faith into the absurd.

       The gospel of St. John teaches us, that God is actually not unknown to humans, because through supernatural revelation God has made himself known. The one who knows his Son Jesus, also knows the eternal God in Heaven. Several narratives in the gospel clearly portrays that there are situations were God require faith from humans, which can not be exercised only on the basis of pure reason.  

                                                                      Conclusion

        It can therefore be concluded, that Kierkegaard’s belief that God is the Unknown, is not totally in harmony with the teachings of St. John. God has according to the gospel revealed himself very clearly through his Son Jesus. So as much as we are able to understand the gospel, we are also able to get some knowledge about God.

        Kierkegaard’s description of faith being a leap into dark emptiness, which he calls the absurd, actually harmony quite well with several of the narratives in St. Johns Gospel. Thomas experience after Jesus resurrection illustrates very beautifully what faith is supposed to be.

        The different works of Kierkegaard are so closely related to each other, that it is actually not possible to get the best picture before one has read all his writings. The writer therefore acknowledges that he needs to read more of Kierkegaard.

        Kierkegaard wrote Fear and Trembling under the synonym authorship Johannes de silentio, is it possible that he tried to be the silent apostle?

BIBLIOGRAPHY

 Brandes Georg, Søren Kierkegaard, (1877)

 Drew G.S., Faith, in Imperial Bible Dictionary I-II, (London: Blackie &Son) pp. 274 – 276.

 Faith, in Seventh – Day Bible Dictionary, (WA: Rewiew and Herald, 1960) p. 342.

 Helm Paul, Faith and Reason, (Oxford: Oxford University Press, 1999).

 Johannes de silentio, Frygt og Bæven (Kjøbenhavn: Bianco Lunos, 1843).

 Kierkegaard Søren, Frygt og Bæven, Sygdommen til døden, Taler (Borgen: 1989).

 Kierkegaard Søren, Fear and Trembeling and The sickness unto death,

        (NJ:Princeton University Press,  1974).

 Lademans, CD – ROM Leksikon 2003, (Denmark: Egmont Lademan, 2002)

 McDonald W., Soren Kierkegaard (1813 – 1855) in http://www.iep.utm.edu/k/kierkega.htm

 Norman L. Geisler, Poul D. Feinberg, Introduction to PhilosophyA Christian Perspective,

        (MI: Backer Book House,1980).

 Rohde Peter P., SØREN KIERKEGAARD Et Geni I en Købstad, (Gyldendal: 1962)

 Solomon, Robert C., The Big Question. A short Introduction to Philosophy,

        (FL:Harcourt Brace, 1982).

 The Holy Bible, Authorized King James Version

 White Ellen G., The Story of Patriarchs and Prophets, (OK:Academy Enterprices,).

 Wiberg B., Tro, in Gads Danske Bibel Leksikon, (København: G.E.C Gads Forlag, 1982)

        pp. 602 – 606.

[1]Solomon, Robert C., The Big Question. A short Introduction to Philosophy,

        (FL: Harcourt Brace, 1982) p. 68.

[2]Solomon, The Big Question, p. 80.

[3] Fear and Trembling.

[4] Dr.phil. Brandes, Georg (1842-1927) Danish critic.

[5] Cand. mag. Lecturer. Rohde, Peter P. (1902-78) Danish author.

[6] One Genius in a market town.

[7] Fear and Trembling

[8] McDonald W., Soren Kierkegaard (1813 – 1855) in http://www.iep.utm.edu/k/kierkega.htm, p. 2.

[9]McDonald W., Soren Kierkegaard (1813 – 1855), p. 2.

        (Latin had a high priority, but Søren still distinguished himself academically)

[10] Rohde Peter P., SØREN KIERKEGAARD Et Geni I en Købstad, (Gyldendal: 1962), p. 8.

[11] Brandes Georg, Søren Kierkegaard, (1877), p. 28.

[12] McDonald W., Soren Kierkegaard (1813 – 1855), p. 2.

[13] McDonald W., Soren Kierkegaard (1813 – 1855), p. 2.

[14] Rohde Peter P., SØREN KIERKEGAARD Et Geni I en Købstad, p. 16.

[15] McDonald W., Soren Kierkegaard (1813 – 1855), p. 2.

[16] Rohde Peter P., SØREN KIERKEGAARD Et Geni I en Købstad, p. 8.

[17] Brandes Georg, Søren Kierkegaard, p. 17.

[18] Greek word for faith.

[19] Wiberg B., Tro, in Gads Danske Bibel Leksikon, (København: G.E.C Gads Forlag, 1982), p. 603.    

[20] Swindal J., Faith and Reason, in http://www.iep.utm.edu/f/faith-re.htm, p. 4.

        (“I believe because it is absurd”)

[21] 1 Cor 1. 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness

        of preaching to save them that believe.

[22] Helm Paul, Faith and Reason, (Oxford: Oxford University Press, 1999), p. 183.

(23] Brandes Georg, Søren Kierkegaard, p. 80.

[24] Lademans, CD – ROM Leksikon 2003, (Denmark: Egmont Lademan, 2002),

        C:\Programmer\Lademann\LML\ns\Udskrift.htm 

[25] Kierkegaard Søren, Fear and Trembeling and The sickness unto death,

        (NJ:Princeton University Press,  1974), p. 5.

[26] Genesis 22:2

    And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and

    offer him there for a burnt offering upon one of the mountains which I will tell thee of. 

[27] 1) Is there such a thing as a teleological suspension of the ethical?

  2) Is there such a thing as an absolute duty toward God?

  3) Was Abraham ethically defensible in keeping silent about his purpose before Sarah, before Eleazar, before Isaac?

[28] Johannes de silentio, Frygt og Bæven (Kjøbenhavn: Bianco Lunos, 1843), p. 38.

[29] Johannes de silentio, Frygt og Bæven,p. 50.

[30] Kierkegaard Søren, Fear and Trembeling and The sickness unto death, p. 44.

[31] Kierkegaard Søren, Fear and Trembeling and The sickness unto death, p. 44.

[32]Solomon, The Big Question, p. 80.

[33] Norman L. Geisler, Poul D. Feinberg, Introduction to PhilosophyA Christian Perspective,

        (MI: Backer Book House,1980), p. 258.

[34] John 1:2-3

    The same was in the beginning with God. [3] All things were made by him; and without him was not any thing made that was made.

  John 1,14: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

[35] John 2:11

    This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

[36]John 14:9

    Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

[37] John 20:24-29

    But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.  The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God. ] Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

[38] John 20:29

    Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

[39]John 9:1-7

    And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?  Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.  I must work the works of him that sent me, while it is day: the night cometh, when no man can work.  As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,  And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

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