Page:Selections from the writings of Kierkegaard.djvu/210

 with Christ that the process of becoming a Christian (that is, being changed into the likeness of God) is, in a human sense, a greater torment and wretchedness and pain than the greatest conceivable human suffering, and moreover a crime in the eyes of one's contemporaries. And thus will it always be; that is, if becoming a Christian in reality means becoming contemporaneous with Christ. And if becoming a Christian does not have that meaning, then all your chatter about becoming a Christian is a vanity, a delusion and a snare, and likewise a blasphemy and a sin against the Holy Ghost.

For with regard to the absolute there is but one time, viz. the present. He who is not contemporaneous with the absolute, for him it does not exist at all. And since Christ is the absolute, it is evident that in respect of him there is but one situation: contemporaneousness. The three, or seven, or fifteen, or seventeen, or eighteen hundred years which have elapsed since his death do not make the least difference, one way or the other. They neither change hin, nor reveal, either, who he was; for his real nature is revealed only to faith.

Christ, let me say so with the utmost seriousness, is not an actor; neither is he a merely historical personage since, being the paradox, he is an extremely unhistorical personage. But precisely this is the difference between poetry and reality: contemporaneousness. The difference between poetry and history is no doubt this, that history is what has really happened, and poetry, what is possible, the action which is supposed to have taken place, the life which has taken form in the poet's imagination. But that which really happened (the past) is not necessarily reality, except in a certain sense, viz., in contrast with poetry. There is still lacking in it the criterion of truth (as inwardness) and of all religion, there is still lacking the criterion: the truth FOR YOU. That which is past is not a reality for me, but