No! No one who was great in the world will be forgotten, but everyone was great in his own way, and everyone in proportion to the greatness of that w… - Søren Kierkegaard

He who loved himself became great in himself, and he who loved others became great through his devotion, but he who loved God became greater than all.

No, not one shall be forgotten who was great in the world. But each was great in his own way, and each in proportion to the greatness of that which he loved.

No one shall be forgotten who was great in this world; but everyone was great in his own way, and everyone in proportion to the greatness of what he loved.

I see again what I thought I saw the first time, when I sent forth the little book that was compared to and in fact could best be compared to “a humble little flower under the cover of the great forest”

I will not by suppression, or by performing tricks, try to produce the impression that the ordinary Christianity in the land and the Christianity of the New Testament are alike.

I have never fought in such a way as to say: I am the true Christian, others are not Christians. No, my contention has been this: I know what Christianity is, my imperfection as a Christian I myself fully recognize — but I know what Christianity is. And to get this properly recognized must be, I should think, to every man's interest, whether he be a Christian or not, whether his intention is to accept Christianity or to reject it. But I have attacked no one as not being a Christian, I have condemned no one. Indeed, the pseudonym Johannes Climacus, who sets the problem ‘about becoming a Christian’, does exactly the opposite: he denies that he is a Christian and concedes this claim to the others — the remotest possible remove, surely, from condemning others! And I myself have from the first clearly asserted, again and again repeated, that I am ‘without authority’. My tactics were, by God's aid, to employ every means to make it clear what the requirement of Christianity truly is — even though not one single person should be induced to enter into it, and though I myself might have to give up being a Christian (in which case I should have felt obliged to make open admission of the fact). On the other hand, my tactics were these: instead of giving the impression, in however small a degree, that there are such difficulties about Christianity that an apology for it is needed if men are to be persuaded to enter into it, rather to represent it as a thing so infinitely lofty, as in truth it is, that the apology belongs in another place, is required, that is to say, of us for the fact that we venture to call ourselves Christians, or it transforms itself into a contrite confession that we have God to thank if we merely assume to regard ourselves as a Christian. But neither must this ever be forgotten: Christianity is just as lenient as it is austere, just as lenient, that is to say, infinitely lenient. When the infinite requirement is heard and upheld, heard and upheld in all its infinitude, then grace is offered, or rather grace offers itself, and to it the individual, each for himself, as I also do, can flee for refuge.