Footnotes
Karl Barth, The Epistle to the Romans, trans. Edwyn C. Hoskins (London: Oxford University Press, 1933), 10.
Quoted in Barth, The Epistle to the Romans. Also see Eccl 5:2.
See, e.g., SKS 25, NB29:24 / JP 3, 2902.
SKS 21, NB9:59 / JP 2, 1383.
Jacques Dupuis, ed., The Christian Faith in the Doctrinal Documents of the Catholic Church (New York: Alba House, 2001), 153.
St. Thomas Aquinas, Summa Theologica, vol. 1 (Notre Dame: Ave Maria Press, 1948), 14. Alternatively, this quotation might be cited as follows: ST I, pr. Q. 3.
Aquinas, Summa Theologica, 1:11–143 or ST I, Q. 2–Q. 26.
SKS 21, NB9:64 / JP 2, 1385.
SKS 11, 9 / WA, 3.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 3 (Copenhagen: Gads Forlag, 1997), 320–32.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 5 (Copenhagen: Gads Forlag, 2009), 41–56.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 13 (Copenhagen: Gads Forlag, 2009), 327–39.
Whenever Kierkegaard refers to “that simple wise man from antiquity” (den eenfoldige Vise i Oldtiden), he is referring to the classical Athenian philosopher, Socrates. (Tr.)
SKS 317–31 / CA, 9–24.
SKS 4, 321 / CA, 14.
For more on the links between “To Need God” and mystical theology, see Christopher B. Barnett, “The Mystical Influence on Kierkegaard’s Theological Anthropology,” Acta Kierkegaardiana 6 (2013): 105–22. Also see Christopher B. Barnett, From Despair to Faith: The Spirituality of Søren Kierkegaard (Minneapolis: Fortress Press, 2014), 33–38.
SKS 8, 258 / UDVS, 57, my translation.
M. Jamie Ferreira, “Love,” in The Oxford Handbook of Kierkegaard, ed. John Lippitt and George Pattison (Oxford: Oxford University Press, 2013), 328. Also see Ferreira’s important study on Works of Love: M. Jamie Ferreira, Love’s Grateful Striving: A Commentary on Kierkegaard’s Works of Love (Oxford: Oxford University Press, 2001).
SKS 9, 12 / WL, 4.
SKS 22, NB12:7, my translation.
SKS 22, NB11:209 / JP 6, 6433.
SKS 22, NB11:209 / JP 6, 6433.
For a more in-depth discussion of The Sickness unto Death and its centrality to Kierkegaard’s spiritual thought, see Barnett, The Spirituality of Søren Kierkegaard, 25–61.
Arnold B. Come, Kierkegaard as Humanist: Discovering My Self (Montreal: McGill-Queen’s University Press, 1995), xxi.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 5 (Copenhagen: Gads Forlag, 1998), 291–316.
Here Kierkegaard is referring to Diogenes the Cynic, active during the fourth century BCE, who so observed simplicity that he slept in an empty storage barrel. See, e.g., William Desmond, Cynics (New York: Routledge, 2014), esp. 19ff. (Tr.)
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 8 (Copenhagen: Gads Forlag, 2004), 258–307.
Kierkegaard’s word here is Næringssorgen. In contemporary Danish, it means “financial difficulty,” though it is a more nuanced term than that. The noun næring can be translated as either “food” or “business” or “trade,” as in the terms næringsmiddel (“foodstuff”) and næringsfrihed (“freedom of trade”), respectively. Hence, when Kierkegaard speaks of Næringssorgen, he is alluding to sorg (“worry”) about putting food on the table and sorg about earning a living. Given this ambiguity, one might translate Næringssorgen as “worry about sustenance,” and I have chosen to do so in certain contexts. At the same time, the contemporary Danish meaning of “financial difficulty” is often sufficient (not to mention fitting in modern English) to encompass the significance of næring. After all, the one who has financial difficulties must face the question of providing for the next meal. (Tr.)
This is a reference to Aristotle. (Tr.)
Here, and on into the next paragraph, Kierkegaard is referring to Socrates. (Tr.)
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 9 (Copenhagen: Gads Forlag, 2004), 212–26.
In this case, I have significantly departed from the King James Version (“But charity edifieth”), so as to bring the opening quotation (Men Kjerligheden opbygger) in line with the rest of Kierkegaard’s text.
Here Kierkegaard is quoting (and, indeed, translating) the German Augustinian monk, Abraham a Sancta Clara (1644–1709), who once wrote, “Der Neidige ist ein Martyrer, aber des Teufels.” See SKS 18, JJ:449, as well as Abraham a St. Clara’s sämmtliche Werke, vol. 10 (Passau, Lindau: 1835–54), 392.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 11 (Copenhagen: Gads Forlag, 2006), 129–33.
George Pattison, Kierkegaard and the Crisis of Faith (London: SPCK, 1997), 116.
The Corsair was a sardonic yet fashionable weekly paper, and Kierkegaard’s dispute with it—the so-called Corsair Affair—was discussed in the general introduction. Also see, e.g., Joakim Garff, Søren Kierkegaard: A Biography, trans. Bruce H. Kirmmse (Princeton, NJ: Princeton University Press, 2005), esp. 375–428.
Pattison, Kierkegaard and the Crisis of Faith, 116.
I have written extensively on this topic. See, e.g., Christopher B. Barnett, Kierkegaard, Pietism and Holiness (Farnham, UK: Ashgate, 2011), esp. 169–212.
See Barnett, Kierkegaard, Pietism and Holiness, esp. 3–107.
Howard V. Hong and Edna H. Hong, “Historical Introduction,” in Søren Kierkegaard, Practice in Christianity (Princeton, NJ: Princeton University Press, 1991), xiii.
SKS 20, NB4:76, my translation.
Howard V. Hong and Edna H. Hong, “Historical introduction,” in For Self-Examination/Judge for Yourself!, ed. Howard V. Hong and Edna H. Hong, Kierkegaard’s Writings 21 (Princeton, NJ: Princeton University Press, 1990), xi.
For more information, see the general introduction. Also see, e.g., Garff, Kierkegaard, 727–81.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 8 (Copenhagen: Gads Forlag, 2004), 319–30.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 12 (Copenhagen: Gads Forlag, 2007), 17–33.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 13 (Copenhagen: Gads Forlag, 2009), 80–92.
Elsewhere Kierkegaard specifies that this discourse is based on Acts 1:1–12, which concerns Jesus’s ascension in heaven.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 13 (Copenhagen: Gads Forlag, 2009), 17–181.
For more on this article and on Kierkegaard’s relation to Mynster and Martensen, see the general introduction.
Howard A. Johnson, “Kierkegaard and the Church: A Supplement to the Translator’s Introduction,” in Kierkegaard’s Attack upon “Christendom” 1854–1855, trans. Walter Lowrie (Princeton, NJ: Princeton University Press, 1968), xxv.
Vernard Eller, Kierkegaard and Radical Discipleship: A New Perspective (Princeton, NJ: Princeton University Press, 1968), 231.
See, e.g., Erich Przywara, Das Geheimnis Kierkegaards (Munich: Verlag R. Oldenbourg, 1929), esp. 102ff. While Przywara’s suggestion is speculative, there are some intriguing connections between Kierkegaard and the Catholic tradition. See, e.g., Christopher B. Barnett and Peter Šajda, “Catholicism: Finding Inspiration and Provocation in Kierkegaard,” in A Companion to Kierkegaard, ed. Jon Stewart (Oxford: Wiley Blackwell, 2015), 237–49.
See, e.g., Bruce Kirmmse, “‘But I am almost never understood…’ Or, Who Killed Søren Kierkegaard?” in Kierkegaard: The Self in Society, ed. George Pattison and Steven Shakespeare (Basingstoke, UK: Macmillan, 1998), 173–95.
SKS 27, Pap. 91, my translation.
SKS 24, NB24:7, my translation.
SKS 24, NB24:7, my translation.
SKS 26, NB35:40, my translation.
SKS 20, NB:120, my translation.
SKS 20, NB4:5, my translation.
SKS 20, NB4:5, my translation.
SKS 20, NB4:5a, my translation.
SKS 10, 175, my translation.
The pericope is a quotation from Jesus: “And I, if I be lifted up from the earth, will draw all men unto me” (AKJV).
SKS 21, NB7:4a, my translation.
SKS 25, NB27:87, my translation.
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 10 (Copenhagen: Gads Forlag, 2004), 175–86.
The expression comes from Ecclesiastes 5:1, which reads in the King James Version: “Keep thy foot when thou goest to the house of God.” Since this wording is quite awkward in contemporary English, I have modified it accordingly. (Tr.)
From Niels Jørgen Cappelørn et al., eds., Søren Kierkegaards Skrifter, vol. 12 (Copenhagen: Gads Forlag, 2007), 198–226.
“Magister” refers to the highest academic degree attained by Kierkegaard, which, in his day, was equivalent to the doctorate. Note also that the pseudonymous author of this piece, Anti-Climacus, refers to Kierkegaard in the third person. (Tr.)