KIERKEGAARDconcluding4

Objectively there is no infinite decision, and hence it is objectively in order to annul the difference between good and evil, together with the principle of contradiction, and therewith also the infinite difference between the true and the false. Only in subjectivity is there decision, to seek objectively is to be in error. It is the passion of the infinite that is the decisive factor and not its content, fo its content is precisely itself.

Or is not God so unnoticeable, so secretly present in His works, that a man might very well live his entire life, be married, become known and respected as citizen, father, and captain of the hunt, without ever having discovered God in His works, and without ever having received any impression of the infinitude of the ethical, because he helped himself out with what constitutes an analogy to the speculative confusion of the ethical with the historical process, because he helped himself out by having recourse to the customs and traditions prevailing in the town where he happened to live?

Philosophy has answered every question; but no adequate consideration has been given the question concerning what sphere it is within which each question find its answer.

The "how" of a man's inwardness determines the significance, not the quantitative "what."

The lies, gossip, and vulgarity that surround one make one's position fairly difficult at times, perhaps make me much too anxious to have the truth on my side, down to the least thread--what's the use?

The more insignificant, on the other hand, anything is, the more difficult it is to bring the God-idea into relation with it; and yet it is precisely here that we have the touchstone of the God-relationship.

The object of faith is not a doctrine, for then the relationship would be intellectual, and it would be of importance not to botch it, but to realize the maximum intellectual relationship... The object of faith is the reality of the teacher, that the teacher really exists. The answer of faith is therefore unconditionally yes or no. For the answer of faith is not concerned as to whether a doctrine is true or not, nor with respect to a teacher, whether his teaching is true or not; it is the answer to a question concerning a fact: "Do you or do you not suppose that he has really existed?" And the answer, it must be noted, is with infinite passion.

The religiosity which is to be an advance upon the medieval must find an expression in its devout reflections for the principle that the relgious man will and must exist in the same categories on Monday, and will on Monday actually so exist.

The Scriptures teach: "Judge not, that ye be not judged." This is expressed in the form of a warning, an admonition, but it is as the same time an impossibility. One human cannot judge another ethically, because he cannot understand him except as a possibility. Where therefore anyone attempts to judge another, the expression for his impotence is that he merely judges himself.

...the subjective acceptance is precisely the decisive factor; and an objective acceptance of Christianity is paganism or thoughtlessness.
Christianity proposes to endow the individual with an eternal happiness, a good which is not distributed wholesale, but only to one individual at a time.