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By Amy Laura Hall

This significant research of Kierkegaard and love explores Kierkegaard's description of love's treachery, hassle, and desire. It reads his Works of affection as a textual content that either deciphers and complicates the valuable books in his pseudonymous canon: worry and Trembling, Repetition, Either/Or and phases on Life's approach. Amy Laura corridor argues religious void brings each one textual content into being, and her interpretation is as a lot approximately religion as approximately love. Her scholarly and lyrical sort makes this examine a poetic contribution to ethics and the philosophy of faith.

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Extra resources for Kierkegaard and the Treachery of Love

Sample text

We who would accept redemption must first see Christ, face to face, as the one who exposes the futility of our own attempts to meet God’s law.  In a long journal entry, Kierkegaard works out his relationship to Luther on this matter ( JP   [Pap. , ]). Kierkegaard considers Luther to have been “confronted by the exaggerated misuse of Christ as pattern” and thus to have shifted decisively the focus to Christ as gift. So many years after Luther, Christ’s work as standard or “pattern” has been totally eclipsed by the easy acceptance of grace.

In his conclusion, Kierkegaard thus loops the reader back to dwell again with the law that returns us to grace. He closes Works of Love by recommending the very book the reader is completing.       Kierkegaard’s construal of love is very much tied up with his reworked Lutheranism. In order more fully to understand this link, we must focus on Kierkegaard’s section on “indebtedness” and its relation to Luther’s articulation of love. This section of Works of Love is thematically and structurally pivotal, and we may interpret it as a dense commentary on Luther’s theology of love, particularly in his treatise The Freedom of a Christian.

Because Christ’s work as redeemer has been severed from the law that reveals the extent to which we were indigent, “the gospel and grace are taken in vain” ( JP   [Pap. , ]). Without my recognition of “the magnitude of my sins,” I am easily persuaded to imagine away “the infinite distance between myself and God,” thus falling for numbing accounts of God’s work in Christ ( JP   [Pap. , ]). The call to confession in Kierkegaard’s Works of Love  Kierkegaard compels the reader to appreciate the vast distance between the created and fallen state by collapsing the temporal distance between Christ and the reader.

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