By Tony Kim
In God and Human Freedom: A Kierkegaardian viewpoint Tony Kim discusses Søren Kierkegaard’s idea of old solidarity among the divine and human with no disparaging their absolute contrast. Kim’s significant research among the relation of God and human freedom in Kierkegaard provides God’s absoluteness as superseding human freedom, intervening at each element of His relation with the realm and informing humanity in their existentially passive being. Kim argues Kierkegaard isn't a strict voluntarist yet deeply recognizes God’s absoluteness and initiative over and opposed to human lifestyles. in addition, the author’s exploration of cohesion in Kierkegaard issues to the very ethics of who God is, one that loves the realm. finally, God manifests that love in Jesus Christ, representing God’s final reconciliation with the area in his humility.
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Extra info for God and Human Freedom: A Kierkegardian Perspective (American University Studies, Series VII: Theology and Religion, Volume 354)
Metaphysics as we know it is concerned with the question as to why there is something rather than nothing. It seeks to discover the first principle of being. 83 He tends to bypass the all too familiar opposition between idealism and realism for a definite kind of relationship between consciousness and the world which is grounded in the self. The self is the source of objectivities. Its meaning is found in the world apart from an ideal. His ontology of existence reflects an uncanny character of presenting the methodological understanding of the self as steeped in one’s inner self.
This is the meaning of Luther’s life, this man of God who, in keeping with the times, reformed Christianity. Even though not everyone took Luther in vain in such a downright secular way—in every human being there is an inclination either to want to be meritorious when it comes to works or, when faith and grace are to be emphasized, also to want to be free from works as far as possible. Indeed, ‘man,’ this rational creation of God, certainly does not let himself be fooled; he is not a peasant coming to market, he has his eyes open.
His God is equal with the world. Hence Kierkegaard’s charge: If Hegel had written the whole of his logic and then said, in the preface, that it was merely an experiment in thought in which he had even begged the question in many places, then he would certainly have been the greatest thinker who had ever lived. 121 A critic, William Desmond, points out what Hegel intends is to self-transcend and unite with the transcendent. However, the result is a failure. The subject forgets, perhaps deliberately, the qualitative gap between God and the self thus transforming the transcendent into an immanent being.