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" "A man who but rarely, and then only cursorily, concerns himself with his relationship to God, hardly thinks or dreams that he has so closely to do with God, or that God is so close to him, that there exists a reciprocal relationship between him and God, the stronger a man is, the weaker God is, the weaker a man is, the stronger God is in him. Every one who assumes that a God exists naturally thinks of Him as the strongest, as He eternally is, being the Almighty who creates out of nothing, and for whom all the creation is as nothing; but such a man hardly thinks of the possibility of a reciprocal relationship. And yet for God, the infinitely strongest, there is an obstacle; He has posited it Himself, yea, He has lovingly, with incomprehensible love posited it Himself; for He posited it and posits it every time a man comes into existence, when He in His love makes to be something directly in apposition to Himself. Oh, marvelous omnipotence of love! A man cannot bear that his ‘creations’ should be directly in apposition to Himself, and so he speaks of them in a tone of disparagement as his ‘creations’. But God who creates out of nothing, who almightily takes from nothing and says, ‘Be’, lovingly adjoins, ‘Be something even in apposition to me.’ Marvellous love, even His omnipotence is under the sway of love!
Søren Aabye Kierkegaard (5 May 1813 – 11 November 1855) was a Danish Christian philosopher and theologian, considered to be a founder of Existentialist thought and Absurdist traditions. He wrote critical texts on organized religion, Christendom, morality, ethics, psychology and philosophy of religion, displaying a fondness for metaphor, irony and parables.
Biography information from Wikiquote
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One sticks one's finger into the soil to tell by the smell in what land one is: I stick my finger in existence — it smells of nothing. Where am I? Who am I? How came I here? What is this thing called the world? What does this world mean? Who is it that has lured me into the world? Why was I not consulted, why not made acquainted with its manners and customs instead of throwing me into the ranks, as if I had been bought by a kidnapper, a dealer in souls? How did I obtain an interest in this big enterprise they call reality? Why should I have an interest in it? Is it not a voluntary concern? And if I am to be compelled to take part in it, where is the director? I should like to make a remark to him. Is there no director? Whither shall I turn with my complaint?
What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.
Magister Adler was deeply moved by something higher, but now when he wants to express his thoughts in words, wants to communicate, he confuses the subjective with the objective, his altered subjective state with an external event, the dawning of a light upon him with the coming into existence of something new outside him, the falling of the veil from his eyes with his having had a revelation. Subjectively his emotion is carried to the extreme; he wants to select the most powerful expression to describe it and by means of a mental deception grasps the objective qualification: having had a revelation.