Attack Upon Christendom

Couverture
Princeton University Press, 21 avr. 1968 - 303 pages
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A religious diatribe written from within the Church against the established order of things in a presumably "Christian" land.

 

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LibraryThing Review

Avis d'utilisateur  - antiquary - LibraryThing

Very honest but possibly too severe Consulter l'avis complet

Table des matières

No 3
125
THE UNCHANGEABLENESS OF GOD
233
No 8
237
NOTES Articles in the Fatherland etc
295
Index
301
Droits d'auteur

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Expressions et termes fréquents

Fréquemment cités

Page 120 - Woe unto you, Scribes and Pharisees, hypocrites ! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
Page 181 - God chose the foolish things of the world, that he might put to shame them that are wise ; and God chose the weak things of the world, that he might put to shame the things that are...
Page 235 - Every good gift and every perfect boon is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
Page 100 - Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.
Page 120 - He said, Woe unto you lawyers also ! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. Woe unto you ! for ye build the tombs of the prophets, and your fathers killed them.
Page 222 - Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
Page 122 - Woe unto you, scribes and Pharisees, hypocrites ! for ye build the sepulchers of the prophets, and garnish the tombs of the righteous, and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.
Page 120 - If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets : wherefore ye witness to yourselves that ye are sons of them that slew the prophets.
Page 127 - Christian state' or of a 'Christian world', he continues, is 'shrewdly calculated to make God so confused in His head by all these millions that He cannot discover that He has been hoaxed; that there is not one single...

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À propos de l'auteur (1968)

Born in Copenhagen, Denmark, Søren Kierkegaard was the son of a wealthy middle-class merchant. He lived all his life on his inheritance, using it to finance his literary career. He studied theology at the University of Copenhagen, completing a master's thesis in 1841 on the topic of irony in Socrates. At about this time, he became engaged to a woman he loved, but he broke the engagement when he decided that God had destined him not to marry. The years 1841 to 1846 were a period of intense literary activity for Kierkegaard, in which he produced his "authorship," a series of writings of varying forms published under a series of fantastic pseudonyms. Parallel to these, he wrote a series of shorter Edifying Discourses, quasi-sermons published under his own name. As he later interpreted it in the posthumously published Point of View for My Work as an Author, the authorship was a systematic attempt to raise the question of what it means to be a Christian. Kierkegaard was persuaded that in his time people took the meaning of the Christian life for granted, allowing all kinds of worldly and pagan ways of thinking and living to pass for Christian. He applied this analysis especially to the speculative philosophy of German idealism. After 1846, Kierkegaard continued to write, publishing most works under his own name. Within Denmark he was isolated and often despised, a man whose writings had little impact in his own day or for a long time afterward. They were translated into German early in the twentieth century and have had an enormous influence since then, on both Christian theology and the existentialist tradition in philosophy.

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