shall I become a Christian, I, Johannes Climacus, born in this city, thirty years of age, and not in any way different from the ordinary run of men"?
Following up the results gained in the "Trifles," the subjectivity of faith is established once for all: it is not to be attained by swearing to any set of dogmas, not even Scripture; for who will vouch for its being an absolutely reliable and inspired account of Christ? Besides, as Lessing had demonstrated conclusively: historic facts never can become the proof of eternal verities. Nor can the existence of the Church through the ages furnish any guarantee for faith — straight counter to the opinion held by Kierkegaard's famous contemporary Grundtvig — any more than can mere contemporaneousness establish a guarantee for those living at the beginning. To sum up: "One who has an objective Christianity and nothing else, he is eo ipso a heathen." For the same reason, "philosophic speculation" is not the proper approach, since it seeks to understand Christianity objectively, as an historic phenomenon — which rules it out from the start.
It is only by a decisive "leap," from objective thinking into subjective faith, with the consciousness of sin as the driving power, that the individual may realize (we would say, attain) Christianity. Nor is it gained once for all, but must ever be maintained by passionately assailing the paradox of faith, which is, that one's eternal salvation is based on an historic fact. The main thing always is the "how," not the "what." Kierkegaard goes so far as to say that he who with fervency and inwardness prays to some false god is to be preferred to him who worships the true god, but without the passion of devotion.
In order to prevent any misunderstanding about the manner of presentation in this remarkable book, it will be well to add Kierkegaard's own remark after reading a conscientious German review of his "Trifles": "Although the account given is correct, every one who reads it will obtain an altogether incorrect impression of the book; because the account the critic gives is in the ex cathedra style (docerende), which will produce on the reader the impression that
