KIERKEGAARDconcluding2

But the spiritual relationship to God in the truth, i.e. in inwardness, is conditioned by a prior irruption of inwardness, which corresponds to the divine elusiveness that God has absolutely nothing obvious about Him, that God is so far from being obvious, that He is invisible. It cannot immediately occur to anyone that He exists, although His invisibility is again His omnipresence. But a ubiquitous person is one who is seen everywhere, like a policeman, for example: how deceptive then, that an omnipresent being should be recognizable by this trait, since his visibility would annul his omnipresence. The relationship between invisibility and omnipresnce is like the relation between mystery and revelation. The mystery is the expression for the fact that the revelation is a revelation in the stricter sense, so that the mystery is the only trait by which it is known; for otherwise a revelation would be something very like a policeman's ubiquitousness.

...every human being has a strong natural bent and passion to become something more and different.

Faith is the highest passion in the sphere of human subjectivity.

Faith therefore cannot be any sort of provisional function. He who, from the vantage point of a higher knowledge, would know his faith as a factor resolved in a higher idea has eo ipso ceased to believe.

For without risk there is no faith, and the greater the risk, the greater the faith.

God does not think, He creates; God does not exist, He is eternal. Man thinks and exists, and existence separates thought and being, holding them apart from one another in succession....

...he desires to do all, to express this religious absoluteness, but he cannot make this finite commensurable for that purpose.

I am only a poor existing human being, not competent to contemplate the eternal either eternally or divinely or theocentrically, but compelled to content myself with existing.

I contemplate nature in the hope of finding God, and I see omnipotence and wisdom; but I also see much else that disturbs my mind and excites anxiety. The sum of all this is an objective uncertainty. But it is for this very reason that the inwardness becomes as intense as it is, for it embraces this objective uncertainty with the entire passion of the infinite.

If Christianity were a doctrine, the relationship to it would not be one of faith, for only an intellectual type of relationship can correspond to a doctrine. Christianity is therefore not a doctrine, but the fact that God has existed.
The realm of faith is thus not a class for numskulls in the sphere of the intellectual, or an asylum for the feeble-minded. Faith constitutes a sphere all by itself, and every misunderstanding of Christianity may at once be recognized by its transforming it into a doctrine, transferring it to the sphere of the intellectual. The maximum of attainment within the sphere of the intellectual, namely, to become completely indifferent as to the reality of the teacher, is in the sphere of faith at the opposite end of the scale. The maximum of attainment within the sphere of faith is to become infinitely interested in the reality of the teacher....