Footnotes, Chapter 6f
Kierkegaard and Radical Discipleship: A New Perspective (Eller)

This file is provided for browsers lacking the ability to show notes in pop-up windows, and for those wishing to print the document with endnotes.

In Dru’s and in Rohde’s selections from Kierkegaard’s journals, the number identifies an entry rather than a page; the date following is that of the particular entry.

1. Dru Journals, 771 (1848).

2. Point of View, 64.

3. "The True Man of Prayer ..." (Discourse IV) in Edifying Discourses, 4:132.

4. Floyd Mallott, in particular, has developed this theme; see his Studies in Brethren History, 13-14, 19.

5. The statement from Time is quoted on the dust jackets of the Princeton University Press editions of S.K.'s Authority and Revelation and Philosophical Fragments. The full appellation given him is "philoshopher and mystic"; the philosopher obloquy we have refuted already; the mystic, we have now to deal with.

6. Walter Lowrie, the translator's appendix to S.K.'s Repetition (Princeton: Princeton Un. Press, 1941), p.211.

7. Either/Or, 2:245ff. There is no apparent reason why S.K. would reject or even modify Judge William's position; his own statements do, in fact, support it.

8. Papirer, 3:A:8 (1840) and 1:A:168(1836), both quoted by Croxall in his notes to Johannes Climacus, 47.

9. Perry LeFevre's collection of The Prayers of Kierkegaard supports the point we are making not only as a collection but also in LeFevre's discussion of S.K. as a man of prayer; his chapter well could serve as this part of our study.

10. Samuel Barber has composed a cantata, The Prayers of Kierkegaard.

11. Dru Journals, 487 (1844).

12. The Sickness unto Death, 216.

13. Dru Journals, 1028 (1849).

14. "...The Mirror of the Word" (Discourse I) in For Self Examination, 39.

15. Rohde Journals, 45 (1848).

16. Dru Journals, 754 (1848).

17. Ibid., 1114 (1850).

18. Ibid., 1102 (1850).

19. "The True Man of Prayer ..." (Discourse IV) in Edifying Discourses, 4:126.

20. None of the above should be taken to imply that devotional immediacy is the sole prerogative of sectarianism. Obviously this is not the case, although it is nevertheless a fact that the emphasis has been more central and pervasive in sectarian than in churchly (and, particularly, theological) circles.