A Second Christianity?
THROUGH a study in the preceding chapters of Soren Kierkegaard's Philosophical Fragments, we have attempted to elucidate Kierkegaard's Climacean proposal that the 'what' of Christian faith, the salvific self-disclosure of God in Jesus Christ, cannot be understood except under the condition of the individual's being transformed by that event itself. In the matter of faith in the God-Man, Climacus contends, the 'how' and the 'what' are given together. That is to say, the event of revelation is epistemologically transformative; the 'teacher' gives not only the Truth, but also provides the learner with the condition for understanding it. The need for such a condition, claims Climacus, is engendered by the epistemological ramifications of human sinfulness and without the salvific transformation thus proposed, the 'what' of Christian faith appears implausible, paradoxical, even absurd. Given this account of the logic of Christian conversion, my purpose in this chapter is simply to invite Kierkegaard to join a conversation among theologians of the twentieth century who are increasingly hostile to the traditional content of Christian faith.1
The content of Christian faith must, of course, have something to do with Jesus of Nazareth, with the one who has been called the Christ. On the face of it at least, Christians are those who confess that in Jesus Christ the nature and purpose of God is disclosed to____________________
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Publication information: Book title: Kierkegaard's Vision of the Incarnation. Contributors: Murray A. Rae - Author. Publisher: Clarendon Press. Place of publication: Oxford. Publication year: 1997. Page number: 172.
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