By Søren Kierkegaard, Sylvia Walsh
Søren Kierkegaard's thirteen communion discourses represent a different style one of the numerous types of spiritual writing composed by means of Kierkegaard. initially released at various occasions and areas, Kierkegaard himself believed that those discourses served as a unifying aspect in his paintings and have been an important for knowing his non secular concept and philosophy as an entire. Written in an intensely own liturgical context, the communion discourses arrange the reader for participation during this ceremony via emphasizing the correct posture for forgiveness of sins and confession.
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Extra resources for Discourses at the Communion on Fridays
Thus, when the invitation is given, it must be his voice that invites us, and when he says, “this is my body,” it must be his voice that we hear. Unlike Sunday and holy day services, which center on the pulpit and the preaching of sermons that bear witness to the life of Christ and proclaim his words and teachings, the communion service centers on the altar, where “there is no speaking about him; there he himself is personally present, it is he who speaks—if not, then you are not at the altar,” for the altar is the altar only if he is present (58).
In response to this complaint Kierkegaard maintains that, unlike human sympathy, Christ is able to put himself entirely in their and our place in several ways and thus is able to offer true, divine sympathy and consolation to all sufferers regardless of the nature of their sorrows. Christ puts himself in our place first of all by becoming a human being like us and then by becoming the human being who has suffered infinitely more than any other human being ever has or ever will suffer (93). He has been tested and tempted in all things in like manner to us yet has endured every temptation without sin, which is the only respect in which he does not and cannot put himself entirely in our place (98).
Luke 18:13). 84 In like manner, the woman who was a sinner expresses the strongest sense of shame in the self-hatred with which she condemns herself in the open confession of her sin before Christ (109). Understood Christianly, however, to hate oneself is inversely the strongest expression for loving (Christ) much, for which the woman’s sins are forgiven her. As Kierkegaard astutely observes, “Oh, nothing else rests as heavy upon a person as sin’s heavy secret; there is only one thing that is heavier: to have to go to confession.
Discourses at the Communion on Fridays by Søren Kierkegaard, Sylvia Walsh