After all, in the poets love has its priests, and sometimes one hears a voice which knows how to defend it; but of faith one hears never a word. Who speaks in honor of this passion? Philosophy goes further. Theology sits rouged at the window and courts its favor, offering to sell her charms to philosophy. It is supposed to be difficult to understand Hegel, but to understand Abraham is a trifle. To go beyond Hegel is a miracle, but to get beyond Abraham is the easiest thing of all. I for my part have devoted a good deal of time to the understanding of the Hegelian philosophy, I believe also that I understand it tolerably well, but when in spite of the trouble I have taken there are certain passages I cannot understand, I am foolhardy enough to think that he himself has not been quite clear. All this I do easily and naturally, my head does not suffer from it. But on the other hand when I have to think of Abraham, I am as though annihilated. I catch sight every moment of that enormous paradox which is the substance of Abraham’s life, every moment I am repelled, and my thought in spite of all its passion cannot get a hairs-breadth further. I strain every muscle to get a view of it — that very instant I am paralyzed.

I am not unacquainted with what has been admired as great and noble in the world, my soul feels affinity with it, being convinced in all humility that it was in my cause the hero contended, and the instant I contemplate his deed I cry out to myself, jam tua res agitur. I think myself into the hero, but into Abraham I cannot think myself; when I reach the height I fall down, for what I encounter there is the paradox. I do not however mean in any sense to say that faith is something lowly, but on the contrary that it is the highest thing, and that it is dishonest of philosophy to give something else instead of it and to make light of faith.

Philosophy cannot and should not give faith, but it should understand itself and know what it has to offer and take nothing away, and least of all should fool people out of something as if it were nothing. I am not unacquainted with the perplexities and dangers of life, I do not fear them, and I encounter them buoyantly. I am not unacquainted with the dreadful, my memory is a faithful wife, and my imagination is (as I myself am not) a diligent little maiden who all day sits quietly at her work, and in the evening knows how to chat to me about it so prettily that I must look at it, though not always, I must say, is it landscapes, or flowers, or pastoral idylls she paints. I have seen the dreadful before my own eyes, I do not flee from it timorously, but I know very well that, although I advance to meet it, my courage is not the courage of faith, nor anything comparable to it. I am unable to make the movements of faith, I cannot shut my eyes and plunge confidently into the absurd, for me that is an impossibility, …but I do not boast of it.