A Kierkegaardian Perspective
Chapter 4. Conclusion
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In this book, I have argued the relation between God and human freedom in Kierkegaard is one of absolute distinction and historical unity which is initiated by God. As much as he separates God and humanity in infinite terms, he conceives historical relation between God and humanity, and thus between God’s absolute essence and our historical freedom. He modifies freedom so as to show its limits and how it subjects to God’s eternal or absolute initiative.
In that regard, I have argued Kierkegaard’s concept of God-freedom relation essentially is linked to God’s Incarnation in Jesus Christ. Just as he sees the Incarnation as one of absolute distinction and historical relation, Kierkegaard offers the same solution to the problem of the God-freedom dichotomy, namely as one of qualitative distinction and historical unity.
He contends the relation demands, not so much its theoretical treatment, but an inward appropriation and decision. With respect to the God-freedom dichotomy, one faces the challenge of dialectically qualifying that relation. What materializes the paradox of the God-freedom relation then is an appropriation and decision of faith at the levels of both the eternal and the historical. The aim of each is to achieve unity between God and humanity while seeing their rational contradictions. Human nature is such that it alternates between the eternal and the historical. ← 71 | 72 →
Both are irrefutably true: man’s independence and his dependence, his freedom and his...
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