Søren Kierkegaard

“I dare not call myself a Christian.” 

One would not typically believe these words to be uttered by a Christian of great standing or by a man considered one of the most influential theologians of the 20th century. They would be expected from a person who had committed many indiscretions and not from a person who had written many articles and works on the Christian faith. Yet, Soren Kierkegaard, the Christian theologian and philosopher, did write these words which many Christians identify with.

Kierkegaard was born on May 5, 1813 in Copenhagen, Denmark. His father’s imprint upon his life is unmistakable. Michael Pedersen Kierkegaard was a successful businessman who retired after he wed his second wife, Soren’s mother, Ana Sorensdatter Lund. The wedding was a postlude to sleeping with her, which took place shortly after the death of his first wife. This incident and an instance of once cursing God in his boyhood years cast a guilty and dour shadow over his piety. Young Soren was greatly impacted by both his father’s positive traits, his intellect, as well as his negative traits, such as his depression. The boy also learned from his father about the reality of suffering and the Christ who suffered. 

“Even as a small child I was told, as solemnly as possible: that everyone spat at Christ (who, indeed, was the truth), that the multitude (those who passed by) spat at him and said: ‘Shame on you.’ I have kept this deep in my heart. This thought is my life,” he stated.

Kierkegaard’s relationship with his father was strained when he entered the University of Copenhagen in 1830. He was not overly focused for a greater period of his time at university. He initially enrolled to study theology, but shifted instead to literature and philosophy. The Christian faith he learned of in his childhood did not hold his attention any longer. In hopes of finding a suitable model of existentialism for his life, he studied Don Juan, Faust, and others.

Right before the death of his father, however, he made amends with his earthly father and his heavenly One. In May 1838, he referenced having an experience of “indescribable joy.” This should not be interpreted as a conversion, but as one step toward becoming converted. Kierkegaard viewed conversion as a gradual process, not one of instantaneousness. It is a task accomplished over a lifetime.

Upon his father’s death, Soren Kierkegaard set about completing his academic life. In June 1841, he finished his dissertation, On the Concept of Irony, with Constant Reference to Socrates, and defended it in September. During this time, Kierkegaard ended his engagement to Regine Olsen whom he had proposed to in 1840. He explained that he “could not make a girl happy.” It is unclear why he felt this way, but he compared his decision to Abraham being willing to sacrifice Isaac.  

Kierkegaard wrote on this theme of a sacrificial father and his son on multiple occasions. Drawing upon his own history, he wrote of the great love accompanied by conflict between a father and a son. He also writes of the ethical obligation of obedience and its clash with faith. In Fear and Trembling, Kierkegaard points to Abraham’s willingness to sacrifice Isaac as an illustration of these relational dynamics. He views Abraham’s faith as “not a mental convictionabout doctrine, nor positive religious feelings, but a passionate commitment to God in the face of uncertainty.” He believes Abraham’s faith was “highly isolating, anxiety-ridden, and rationally absurd.”     

After earning his doctorate, Soren Kierkegaard planned to find a church in the countryside and become a pastor, but this did not take place. Instead, he was able to become a freelance writer and live off the wealth he inherited from his father. Other themes he wrote on included inherited sin, the burden of history, and cultural Christianity in Denmark.

In Denmark, becoming a Christian was tied to birth not to faith. When a Dane was born, he was automatically enrolled as a member in the Church of Denmark and viewed a Christian. Kierkegaard wrote on this subject multiple times. In particular, in December 1854, he wrote dozens of short articles critical of Christianity in the country. He labeled it counterfeit. He believed the Christian life was one that could not be without suffering. Christians should be aware of their guilt, pain, and even “feelings of dread.” The Christian life is not one of ease, but it is one of faith. The Messiah suffered constantly during His time on earth. Being a Christian is to encounter pain or a pay a price. 

Kierkegaard’s thoughts about institutional Christianity are quite applicable to cultural Christianity in the West. Christianity is always churning in the background of culture, morality, and spirituality. Many people tie their faith to their nationality. In the United States, 62% of Americans identify as Christian. Yet, only 30% of Americans attend church regularly. His stance challenges people to consider the contents of true Christianity. The Christian life is not one of location or platitudes, but it is rooted in faith and authentically displays Christianity’s virtues.  

To Kierkegaard, “Christendom” was the enemy of Christianity. “Christ is the great hero and benefactor who has once and for all secured salvation for us; now we must merely be happy and delighted with the innocent goods of earthly life and leave the rest to Him,” he wrote in his journal. Furthermore, he wrote, Christ is the “exemplar” and “we are to resemble him, not mere profit from him.” Kierkegaard also believed Christianity had become a system of adhering to a moral code and being faithful to doctrine. As David R. Law put it, Kierkegaard viewed Christianity as something to be made “difficult.” He viewed suffering as the only avenue by which the Christian is brought to a place of authenticity by the focus brought about by suffering. To be a little Christ, one must suffer like the Christ.

“Affliction is able to drown out every earthly voice … but the voice of eternity within a man it cannot drown. When by the aid of affliction all irrelevant voices are brought to silence, it can be heard, this voice within,” he wrote. 

Soren Kierkegaard also contributed much about the reality of existence and its purpose. Thanks to Hagel, existence was simplified to a reality created by one’s mind. Kierkegaard stated reality existed outside of one’s mind and what people experienced was profoundly important. He believed one’s existence was the tool by which one becomes acquainted with the truth he has been estranged from since birth. To Kierkegaard, suffering is needed in order to find the truth. Doctrinally speaking, Kierkegaard expressly stated that Christ is not an abstract idea. He is a person who performed literal salvific work for those dead in their trespasses and sins. The Lordis the model of human existence. 

Kierkegaard’s work in this area was warped by others to develop the philosophy, existentialism. It puts forth a person’s existence is unique unto himself. Therefore the values each person holds are relative to his specific existence.  Existentialism is concerned with the “problem of existence,” i.e. finding meaning in or the purpose of life. Existentialists who relied on his thinking include Friedrich Nietzsche, Martin Heidigger, and Jean-Paul Sartre. Kierkegaard would have considered this approach to life as one full of pride. “The proud person always wants to do the right thing, the great thing. But because he wants to do it in his own strength, he is fighting not with man, but with God,” he wrote.

Unfortunately, Soren Kierkegaard’s life ended in his early 40’s. On October 2, 1855, as he was walking, he suffered paralysis of the legs. The cause of the paralysis was thought to be tuberculosis of the spine marrow or a spinal disease. He collapsed in the street. He was admitted to Friderick’s Hospital. He passed away a little over five weeks later on November 11, 1855. He lived to the age of 42 years old.

SOURCES: Britannica, SorenKierkegaard.com, Christianity Today, and Modern Reformation.