Kierkegaard’s Alternative to Hegelian Atonement Theory: Curing the Sickness Unto Death

One of the key confrontations in human thought (philosophy/religion/psychology. . .) occurred in Denmark with the clash between the thought of Wilhelm Friedrich Hegel and Søren Aabye Kierkegaard (or SK). In that Hegel is summing up the possibility of human thought (not only the history of thought in philosophy and its various forms but its future) and SK is positing his own Christian understanding as the alternative to Hegel, it might be said that one has the choice of either being Hegelian or Christian.[1] Overlooking for the moment the questions this might raise, I would like to blunder along with the two-fold assumption that Hegel sums up the possibility of human thought and potential under a fallen perspective and SK provides a summation of the Christian diagnosis of the problem (represented by Hegel) and the alternative to Hegel (authentic Christianity).  Hegel, in this reading of SK, is not simply wrong but is a summation of how we have all gone wrong and of how Christ addresses the primordial human problem (represented and articulated best by Hegel). At the same time that Hegel offers deep psychological insight gone bad, SK builds upon this insight – providing at once an alternative analysis and resolution. We are sick (with a sickness unto death) and we need to be clear about the diagnosis so as to understand Christ’s intervention into the disease through his death.[2]  At the same time, the contention between Hegel and SK is over the meaning of the death of Christ – Hegel’s understanding poses the problem as the cure and SK sees the cross as specifically confronting the Hegelian cure. Continue reading “Kierkegaard’s Alternative to Hegelian Atonement Theory: Curing the Sickness Unto Death”

Easter’s Defeat of the Necessity of God

The God of the philosophers (the unmoved mover), the God of German idealism (who is becoming), and the God constituted as part of the psyche (the source of the previous two) is, I would claim, a singular entity which Christ defeated and rendered unnecessary in his death and resurrection. In each instance, God is the end term of a logical and psychological necessity in which the posited structure requires God. The philosophical, metaphysical, and psychological world constituted (I was going to say “glued together” but this is a world continually coming unglued) in conjunction with this God precedes, rather than proceeds from, his existence. It is not only a particular logic and mode of argumentation at work but this logic, in producing or arriving at God, absolutizes itself or the self’s capacity for the divine.  This way of putting it may miss the fact that this is an absolute immediately at hand, which argument does not so much render necessary as it renames. Underlying the absolute conclusion (God), the necessity of the argument (an irresistible logic, often equated with the divine), is a more immediate constraint – human finitude and mortality.  The trick of turning death into an ontological and epistemological resource equated with God is, precisely, the necessity Christ overcame. Continue reading “Easter’s Defeat of the Necessity of God”