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[13] Kierkegaard stressed the importance of becoming the single individual in relation to Christ. John Gates said, Kierkegaard “symbolically’ returned to the church in 1838 when he took the Lord's Supper as a “solitary penitent’ and in his last period of authorship ten of his fifty-two published discourses had to do with Communion. [14]
Kierkegaard explores two simple verses from the Old Testament, "Then Job arose, and tore his robe, and shaved his head, and fell upon the ground, and worshiped, saying: Naked I came from my mother's womb, and naked shall I return; the Lord gave, and the Lord took away; blessed be the name of the Lord.", [6] and delivers a message to his "reader" about gratitude.
Kierkegaard was interested in "how" one comes to acquire knowledge. Adolph Peter Adlers experience may have influenced him. He identified his audience as the "reader" and the "listener," [18] but now he speaks of the "seeker". He says, "No man can see God without purity,” and “no man can know God without becoming a sinner.”
Kierkegaard says, “one must have the courage to will love” because “God’s love awakens crying like a newborn baby, not smiling like the child that knows its mother. But now when God’s love wants to hold fast to the Lord, the enemy rises up against one in all its terror, and the power of sin is so strong that it strikes with anxiety.
Four Upbuilding Discourses (1844) is the last of the Eighteen Upbuilding Discourses published during the years 1843–1844 by Søren Kierkegaard.He published three more discourses on "crucial situations in life" (Three Discourses on Imagined Occasions) in 1845, the situations being confession, marriage, and death.
The fourth discourse is based on 1 Corinthians 11:23 the Lord Jesus, on the night he was betrayed. Kierkegaard says Christ descended the ladder rung by rung and yet he ascended. He was betrayed and yet he instituted the meal of love. He asks if we betray him by not remembering him at the Lord's Supper. (p. 277)
Kierkegaard says, "all who are expecting do have one thing in common, that they are expecting something in the future, because expectancy and the future are inseparable ideas." [ 2 ] But many people live in "conflict with the future" [ 3 ] Yet, "by the eternal, one can conquer the future, because the eternal is the ground of the future, and ...
The paradox and the absurd are ultimately related to the Christian relationship with Christ, the God-Man. That God became a single individual and wants to be in a relationship with single individuals, not to the masses, was Kierkegaard's main conflict with the nineteenth-century church. The single individual can make and keep a resolution.