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 kinds. 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 discomfort" and "Discourses on the Communion on Fridays," are reassuring affirmations of the enjoyment and blessedness of Christian lifestyles in a global of adversity and anguish. Written in usual language, the paintings combines simplicity and inwardness with mirrored image and provides the most important Christian thoughts and presuppositions with strange clarity.
Kierkegaard persevered within the trend that he started 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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Extra resources for Kierkegaard's Writings, XVII: Christian Discourses: The Crisis and a Crisis in the Life of an Actress
Instead of being in poverty without care, he is "without God in the world" 18 (the one corresponds completely to the other). See, that is why he has the care. He is not silent like the carefree bird; he does not speak like a Christian, who speaks ofhis riches; he has and knows really nothing else to talk about than poverty and its care. He asks: What will I eat, what will I drink, today, tomorrow, the day after tomorrow, this winter, next spring, when I have become old, I and my family and the whole country-what will we eat and drink?
Not only is he without God in the world, 38 but wealth is his god, which attracts to itself his every thought. He has only one need, wealth, the one thing need:ful39-therefore he does not even need God. But where one's treasure is, there is one's heart also, 40 and the rich pagan's heart is with wealth, on X 39 34 Part One. The Cares of the Pagans the earth-he is no traveler; he is enslaved to the earth. If the rich Christian who has wealth is as one who does not have, then the rich pagan is as one who has nothing else-nothing else to think about, nothing else in which to put his trust, nothing else in which to find joy, nothing else about which to be concerned, nothing else to talk about.
It is a long road, in poverty to want to be rich; the bird's shortcut is the shortest, the Christian's the most blessed. "-the pagans seek all these things. This care the bird does not have. But is, then, abundance a care? Perhaps it is only subtle sarcasm to speak so similarly about things so different, about poverty and abundance, so similarly as the Gospel does-alas, almost as if instead abundance were simply care in abundance. Mter all, a person thinks that wealth and abundance would keep him free from cares-perhaps also from the care of wealth?
Kierkegaard's Writings, XVII: Christian Discourses: The Crisis and a Crisis in the Life of an Actress by Søren Kierkegaard, Howard V. Hong, Edna H. Hong