The one word which seems to recur most frequently when the topic of Søren Kierkegaard’s views on religion are discussed is “passion,” along, of course, with its cogates. In Antony Aumann’s paper “Kierkegaard’s case for the irrelevance of philosophy,” for instance, he characterizes Kierkegaard’s view of Christianity as “a passionate and unconditional commitment to following Christ” (2009, p. 233). Similarly, Paul Tillich, in his History of Christian Thought, says of Kierkegaard’s understanding of religion that religion is that “which produces infinite passion” (1968, p. 466). For Kierkegaard, religion is, as is demonstrated by this frequent focus on passion by those who describe it, an intense and intensely personal thing and far more an activity, or a “doing,” than an idea, or a “believing.”
True religion, according to Kierkegaard, is “an inward renewal, a return to the original purity and ferocity of Christianity” (West, 2010, p. 142). This concept of an “inward renewal” means that it must be something that is deeply and passionately felt, not just thought, nodded in assent to, or even understood. In fact, one need not even have a great understanding of the historical circumstances of Christ or the intricacies of Christian thought and theology to be a Christian in the truest sense of the word. Rather, what is required is an existential commitment to living out the commands of Christ.
The paradox in Kierkegaard’s thought on this matter is that one must simultaneously acknowledge that one will never be able to actually live out those commandments fully. To live the Christian life in this passionate and complete kind of way is, in fact, impossible. It is, however, one’s unwavering dedication to doing so that is important. In short, one must make the Christian way of life into one’s own way of life, one’s ultimate and driving goal being the complete attainment to it.
In addition, for Kierkegaard, this overarching commitment must not be contingent on reason. Kierkegaard rebelled, in addition, against those who attempted to find a solid foundation for evidence in favor of the Christian faith in the historical record surrounding the gospels as well. In fact, as reasonable notions, including all of the philosophical proofs, theological arguments, and historical evidences, are insufficient guides in making a decision for or against religion, reason not only should not but cannot be the cause of one’s commitment. On the contrary, one must make a “leap of faith” in his commitment to follow out the way of Christianity.
In making this leap of faith, one must in a sense “jump” beyond reason and any attempt at objectivity to a purely subjective, personal dedication. This jump is the only way to overcome the estrangement inherent in the human condition, or what Kierkegaard referred to as the “sickness unto death” (Tillich, 1968, p. 463). This “sickness unto death,” according to Kierkegaard, is a state that all men hold in common. It is the state of feeling and even really being guilty but, possibly, possessing no knowledge of what it is one is guilty of. Ultimately, says Kierkegaard, it is the inherent knowledge, even if somewhat vague and incomprehensible, that one is separated from God. The only way to overcome this separation is through the existential commitment everyone is called to in Christianity, and the only way to make this commitment is via a leap of faith.
Søren Kierkegaard’s view of religion as a passionate experience was seen by him as a way of overcoming both the insufficiency of evidence for religion and the estrangement that he saw as the only alternative to a life of faith. His views led him to reject both intellectual assent to a set of doctrines and the outward rituals of a religious community as insufficient to true religion. True religion, for Kierkegaard, is a personal and passionate commitment to and a constant engagement in obediently following out the commands of Christ, even when these commands seem impossible to fulfill. It is only in this way, according to Kierkegaard, that religion becomes meaningful.