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By Murray A. Rae

An advent to the effect of Kierkegaard's notion at the improvement of recent theology.>

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By Murray A. Rae

An advent to the effect of Kierkegaard's notion at the improvement of recent theology.>

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In light of that obstacle, Climacus sets out in Concluding Unscientific Postscript to deal first with the objective issue through which it will be made clear that human reason cannot master the subject matter of Christian faith, and then with the subjective issue in which Climacus will explore what is involved in following Christ without the benefit of reason’s guiding light. ‘The objective issue, then, would be about the truth of Christianity. 3 Before we explore the matter further, however, let us pause to consider who this enquirer is and why it is that Kierkegaard adopts a pseudonym for his enquiries.

20 Climacus turns his attention first to ‘the historical point of view’. 21 But here the difficulties begin, at least for the subjective inquirer who wants to commit her life to, and exist within, the truth Christianity proclaims. For it soon becomes apparent that historical inquiry can yield no certainty. 22 This is the dilemma identified by G. E. 23 The observation strikes a blow to the person who, like Lessing, wants to commit himself absolutely to the truth of Christianity but finds that the truth in question cannot be absolutely confirmed.

Human 48 What it Means to Become a Christian beings are finite creatures, and their capacity for knowledge, impressive though it may be, is not an infinite capacity. It has limitations most especially in the sphere of existence. We may achieve absolute certainty about some analytical proposition or a mathematical equation, for example, but in the matter of one’s life-view – in the matter of the meaning and purpose and foundation of one’s being, absolute certainty is a chimera. It makes no sense, therefore, to postpone endlessly one’s commitment to a life-view until certainty is attained.

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