By Søren Kierkegaard, Sylvia Walsh
Søren Kierkegaard's thirteen communion discourses represent a unique style one of the quite a few varieties of non secular writing composed through Kierkegaard. initially released at diversified occasions and locations, Kierkegaard himself believed that those discourses served as a unifying aspect in his paintings and have been the most important for realizing his spiritual suggestion 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 right posture for forgiveness of sins and confession.
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Extra info for Discourses at the Communion on Fridays
Strassler, trans. Andrea L. Purvis (New York: Pantheon, 2007), Bk. 1:30–33. 23. See Plato’s Gorgias, 511d–512b. Luke 22:15 43 moment, and when it comes to explaining the slightest occurrence get equally far to a ‘perhaps,’ and that the more passionately someone rages against this ‘perhaps,’ the closer he is only to losing his mind. ’ I shall remind myself that even if my soul were concentrated in one single wish, and even if it were concentrated in it so desperately that I would be willing to throw away the blessedness of heaven for the fulfillment of this wish—that yet no one could say for certain to me in advance whether the wish, when it was fulfilled, still would not seem empty and meaningless to me.
Charles Arand, Eric Gritsch, Robert Kolb, William Russell, James Schaaf, Jane Strohl, and Timothy J. : Fortress Press, 2000), 44–45, 184–85, 320, 362, 467–70, 505–506, 599, 591–615. 91 As noted above, however, Kierkegaard is not interested in expositing Eucharistic doctrines in the communion discourses but rather in concentrating our attention on Christ’s real presence at the altar—not only in the elements themselves but audibly as well. At the altar, he contends, “what is essential above all is to hear his voice,” for if we do not hear his voice there, we go to communion in vain (58).
What is emphasized in the communion discourses, therefore, is the fact that Christ died “also for you,” giving voice to the listener/reader’s own imagined self-reflection in the expression of longing for the renewal of fellowship with him who has made satisfaction not only for “my every slightest actual sin, but also for the one that perhaps lurks deepest in my soul without my being aware of it” (47). 96 “If at the altar you want to be able to do the least thing yourself, even merely to step forward yourself,” he says, “then you upset everything, prevent the atonement, make the satisfaction impossible” (86).