Not that Fear and Trembling

ftFrom Christopher Ben Simpson’s The Way is the Truth: Kierkegaard’s Theologia Viatorum, a summary of Kiekegaard’s thought. I’ve removed the Danish equivalents for certain words but kept his references (cf. the key at the end).

Religious Faith: The Double-Movement
Religious faith, for Kierkegaard, has the structure of a double-movement. This, as we have seen, is reflected in Kierkegaard’s mode of communication (PoV 6-9). The general schedule is one of a redoubling in which a given position ‘is first of all its opposite (JFY 98). There is first the negative then the positive, first renouncing and then receiving, first emptying and then filling, first death and then life.

The first moment, the first movement of the double-movement of faith, is a negative one – an initial ‘wounding’ that has, nevertheless, a constructive end (TDIO 9; EUD 130; UDVS 279). Throughout his authorship, Kierkegaard names this first negative moment, the ‘first element’ of faith, as ‘despair’ (CUP 225-6; SUD 78, 116). Despair, strangely, is a way forward – ‘a man’ true salvation’ – ‘a hidden trapdoor – to ascent’ (EO 522; CD 114). This first, negative movement is also described as ‘infinite resignation’ (FT 36-8, 46), such that one has ‘resigned everything infinitely’ (FT 40). This infinite resignation is the ‘movement of infinity’ whereby one negates, resigns, gives up the finite such that one is left with the infinite (FT 38) – whereby one ‘practic[es] the absolute relation or infinite through renunciation…of relative ends’ (CUP 431-2). Despair or infinite resignation is a benefit in that with them one renounces, abandons, gives up the finite, the lower, in favour of the infinite, for the higher (FT 18, 48) – one ‘renounce[s] the whole temporal realm in order to gain eternity’ (FT 49) – one turns from Mammon to seek first the kingdom of God. With this, one gives up on all finite possibility. It is a ‘dying to’ – a ‘middle term’ in which one ‘die[s] to the world’, ‘’breaking…with that which he naturally has his life’ – and so has ‘emptied himself in the infinite (FSE 76; JFY 98; MLW 177, 214; FT 69). This renunciation, this despair extends to the whole personality (EO 515) – surrendering, losing, even hating the self (EO 522; SUD 67; MLW 335) – wresting away self-love in a movement of repentance that dies to the self and to the world (WL 17; FT 99, 101).

In all of the negation and giving up and ‘dying to’ of infinite resignation, one ends up affirming or choosing one thing: oneself ‘in one’s eternal validity’ as having an ‘eternal consciousness’ – as being in relation to the infinite, the eternal – as loving God alone (EO 515, 520; FT 46). After one renounces all that is finite one is left with God, with oneself before God – even if before God one is always in the wrong – even if in loving him one is nothing before him (EO 601-6; R 212). For such a one has renounced even being in the right; God is their only desire.

For Kierkegaard, the second movement of religious faith is that of ‘faith’. ‘Only when he individual has emptied himself in the infinite’, Johannes de Silentio writes, ‘only then has the point been reached where faith can break through’ (FT 69). After the either/or decision of infinite resignation – choosing the higher and dying to the lower – faith then returns to the lower, for ‘it is great to give up one’s desire, but it is greater to hold fast to it after having given it up; it is great to lay hold of the eternal, ,but it is greater to hold fast to the temporal after having given it up’ (FT 18). In the double-movement of faith one resigns the lower for the higher (in infinite resignation) and then regains the lower (in ‘faith’) – this is because the lower is nothing without the higher, for the lower only is in relation to the higher – one rightly renounces it as nothing (on its own, as self-existing) in the first movement.


This winning back of the finite that was lost and dead happens, as Johannes de Silentio (alone among the pseudonyms) writes, ‘by virtue of the absurd’ (FT 36, 40, 46-7, 115). This mans that faith makes an affirmation in the midst of despair – when there is no human possibility. It believes (notice de Silentio’s gloss) ‘by virtue of the absurd, by virtue of the fact that for God all things are possible’ (FT 46). For, as Constantius writes, ‘when every thinkable human certainty and probability were impossible [and] from the point of view of immediacy, everything is lost’ one can come into relation to something other than the human frame of possibility, probability, certainty ‘thunderstorm’ (R 212). So are the movements of faith the ‘movements of finitude’ (FT 38) in which one comes to receive, to regain (as a ‘repetition’) the finite – to ‘receive everything’ (FT 49), ‘to grasp the whole temporal realm’ (FT 49), to affirm temporal actuality as divine gift. Faith (re)gains ‘everything’, the finite ‘whole and intact’ (CD 146; FT 37) – more fully whole and intact than before in the light of its divine origin – including one’s self ‘whole in every respect’ (CA 106) – regains these as a ‘new creation’ (FT 40).

With the second movement of religious faith, there is a teleological suspension – suspending one’s bonds to the lower and being suspended from the higher (as an inverted foundation, like a suspension bridge). As such a double-movement (negative and then positive) ordered to an end, faith is a foresight than anticipates an arrival, a joyous sight, a fuller understanding that is to come (FT 21, 52, 65). One lives, with divine assistance, in the light of a right relation to God and to oneself (MLW 215). In faith, the self ‘rests transparently’ in God (SUD 30, 49) and has learned ‘the proper self-love’ (WL 18). This life is one of security, comfort, harmony and joy (FT 40, 50; EUD 330).

As seen in the second movement above, the higher from the perspective of the lower is seen as absurd. Faith can only be thought, be understood, on the higher plane, in a theological frame. It is seen as ‘absurd’ because it does not fit within the comprehensive frame of the lower sphere – this is a signal that either I am right and this is wrong (the absurd if false) or I am wrong (my perspective is false). The one in the lower must endure the difficult, te trial, the either/or, the ‘absurd’ to attain the higher (and regain the lower) (FT 27). The lower (without faith) cannot understand the higher – it cannot ‘get a perspective’ (FT 33). The absurd is a negative sign that something cannot be narrated from a given perspective. This makes perfect sense from the perspective of the higher (FT 261-3). As Kierkegaard writes in an unpublished reply to a review of Fear and Trembling, the paradox marks a ‘higher rationality’: ‘When I believe, then assuredly neither faith nor the context of faith is absurd. Oh, no, no – but I understand very well that for the person who does not believe, faith and the content of faith are absurd’ (FT 262 sup).


CA The Concept of Anxiety
CD Christian Discourses
CUP Concluding Unscientific Postscripts
EO Either/Or
EUD Eighteen Upbuilding Discourses
FT Fear and Trembling
FSE For Self-Examination
JFY Judge for Yourself!
MLW The Moment and Late Writings
PoV The Point of View
R Repetition
SUD The Sickness Unto Death
TDIO Three Discourses on Imagined Occasions
UDVS Upbuilding Discourses in Various Spirits
WL Works of Love