CHRISTIAN DISCOURSES a _ THE CRISIS AND A CRISIS IN THE LIFE OF AN ACTRESS by Soren Kierkegaard ited and Translated tut troduction and Notes by Howard V. Hong and Edna H. Hong e) PRINCETON, NEW JERSEY | }AR Reed ney eC Ban Da gS 18-18. hin Det Sco a 2 cakgernoons Py “Sen agvP 1604 Gaal pp 1. Gee ett Fe rng So tt ayo See heptane gi ue Cnt au race ene oe rd Soe ST ‘visio ter Pr ft ak ein ptf wi fact fa et sc idjepr erp rp ‘CONTENTS HusronicatIesopcTION Chriean Downes Part One ‘The Caresof the Pagane 3 3 I. The Car of Poverty 3 IU. The Cate of Abundance 3 IL The Care of Lowiiness em 1, The Cae of Lfines “6 V. The Cate of Proompesouinei 6 Vi. The Care of Sle Torment 7 | | YUL, The Care of ndecisivenes, Vailaton, and Diteonolitenee .Put Two Sines of Mind in the Sr of Sutering 33 I. The Joy of ke That One Suffers Oaly Once But Is Vietriow Eealy 1. The Joy off That Hardship Docs Not Take Away Bat Procure Hope 106 IIL. The Joy of That the Poorer You Become the Richer "You Are Able to Make Other ‘ IV. The Joy of le That the Weaker You Become the ‘Songer God Becomes in You \V. The Joy of That What You Lose Temporaly You (Gain Etemally ae VL The Joy of fe That When 1 "Gain Everything" Lose Nothing a All 44 VIL The Joy of: That Adversity I Prosperity 150, Paxt Three ‘Thovght That Wound from Behind for Upbiaing |. Watch Your Step When You Go tothe Howe of the Lord 18 rr cone wi I, “See, We Have Left Everything and Followed Yous "What Shall We Have? (Matthew 1927)-—-ané What ‘Shall We Have? 1, Al Things Must Serve Us for Good—Mlen We Love God 188 1, There Will Me the Resurrection ofthe Dead ofthe ‘Righteour and ofthe Unrightoous 'V. We Are Closer o Salvation Now—Than When We Became Behivers 24 VI. Bot le le Blewed—to Safer Mockery fora ‘Good Cine 222 ‘VIL He Was Believed inthe Werk 24 Part Four Discourses at the Communion on Fay I. Lake 22:15, 251 1, Mathew 11:28, 260 I 1 John 10:27 2681¥.1 Corinthians 1:28 25 VM Timothy 212-13 22 Vi. John 320 29 Vil. Lake 2651 296 ‘The Cian «Cis n th Life of on Acts 30 Aooesous Phiseras Captain Scipio 327 Soresmest (rina Tide Page and Seton Pages of Critian Selected Enc fom Kiser Jourleand Papers rig Fi Page of Te Ci a Cin he fe fon hoes Selected Ennis om Kier Journals and Popes Persning to The asada Cit ee fe Aeknowedgrens Clinton of Chain Dion i he Dah one 3 346 a8 359 208 a 2 31 433 CCllaionof The Cis md a Cin th Li of mAs inthe Danish Edtion of Kietopans Caled Works Bibliographic Not “7 “9 467 469HISTORICAL INTRODUCTION “The yer 1848 was a momentous dine for Denes, forall of Esrope, and ako for Soren Kerkegar. Inrerally the racial ‘reat forthe country ws the rmination of abvalatemonaeely nd he exablahmest of «conatewtinal monarchy, Exxerally, thers ve he open callsion with Pruia over the duchies of ‘Sewig end Holton. For Kierkegaard, i wat on the one hand the yeor of his “chest produciviey™ in a dee, imensed ‘Chetan mode. On the other hind, ie marked he beginning of nopen colision with the established order of Christendom, sod ‘Suing hat mee wresled with dhe question of publishing the [nished works, whieh in moe cites contsned an explicit en tigue ofthe exablished order, Of the many completed work, ‘only Christian Dizownes (Apri 28) and The Css ad a Cis the Lief on ree Jy 24-27) ere pbliched that yerr.Kier- epard intended to tercninate bis writing with ther jut she ad planned w end with Conudig Una Paruoptin 1845 But then “it wa the tension of arity that pot ew ring in my instrument And 30 sgn in 1848," ‘During the ft cight mori of 1847, Kieskegaad was iam ered inthe writing of Hes of Lav The manscript wes de tveredto the printer on Auge 17 and the volume published on September 28,1847, Fay in Jane 1847, a sketch of Part Two! (of Chis Diu wat writen, and elements of Part Foot Sex Supt 102 (pI! Ac and ae 6 EP Ee pA 18) Sea Ser ple JO5STD $8 4638 4 8, 1, 0) Oe A a7, 8 SX AE ‘56, rng a Kg Sp ne compet he wg of [Se fi fe Nay, TP fe yo ne, Resi hes Grin operon Meri esp 5 Supe po. 67-48 (Pp VI A 180-80, *SeeSoptamn p30, 994,97 (BW! 255, 26,2,s Hit eden wore ented inthe journal of AugtSeptember 1887. Thee- er, the vation parts were sultant ween in quick succor Sion Pare Four by the end of October 1817, Prt Two in No- ‘vember, Part One by New Years Day 1648, and Part The in Jooary-Febrocy 1948, tthe same te, work way being dae ‘om Prien Csi From the very bginning of his athorship, when Tw Upe bung Dizounes was pblised within = ew werk of Eth/Or, lscoures under Kierkegaee’t name contituted a series of signed works paral o che series ofreudonymous works. Aer asi and the review of Thomasne Gylemboury’s Two Age, Kerkepard wrote only dicourses (Upblng Disa in Var cus Spins, Works of La, and Chrtan Dir) Tn thes stance and expla ofthe whole series of dscoursc, here ‘movement in continuity. The sabance of the sn volumes of 545-1844 that make up Eighen Upbuldng Dine swthn the ethical-zelgious catagories of mmanence, whit Limes in Pateript calls Religousness 4. The thee diseoures in Upbulé- ling Diswuses in Vane Spite (March 13, 1847) Kieskepard harcterzesas “related to one another esthetic, ethically. so= ligioudy"” Part Thee, "The Goypel of Suffering” hase ub ‘te "Christian Dscoure,” 3 designation that there ised for ‘he fis rme This iin accord with jooral entry fom Aug, 2 few months afer the vlan was pabished. "From now on he thrust shouldbe into the specifically Chisian.”” According, Werke of Love (September 29, 1847) has the subsite "Some (Chrinian Deliberations in the For ofDacourey,” andthe next publtion hat 38 main tle Chitin Disooner The tore flsonse wed ater dan emo beet a sermon pesippoees tuthonty and doesnot deal with doube?” ‘The tempera order ofthe wrvingofthe four parts of Chin Disses is consonant with he changes intone and intention Pars Four and Two, site fis ae remunng maton of ‘hey and basednes ofthe Chron eins woud af adrerity snd tbulation, In Pars Ove and Thre, there ia polemiel ‘De cs rg. v4 2 "SeSiptner 359i, VU A, Ee Haw dion sl tone, Inet, Past Thre, the more polemical, was not intended for Christen Discos ad was included inthe manserp athe bast minate Originally wart be the Ft section of thre pare volume, "Thoughts That Cute Radically, Chrstian Healing” Thich was ow include Sis uno Desh and whet event tllybecame Prt, "iret comer (1) Thought tat wound rom: behind-for pbuilding, This wil be the pelemial clement, something lke “The Cares of the Pagans but somewhat seonger than thi, since Chitin dtcourer should be geen in tn altogether miler tone." The polemical character of Pare ‘Thre epitomized in an cy subuide: "Chestian Arick"= Because oft polemical character, Kietkegaer had rome mit= ving aboxt having ineladed Part Thre in dhe nal mans (of Cian Dizon” but subsoquenly he eepaded the con ‘eating Parts Thee and Four at bring Bret" empe-clesning {elebation—and shen the que nd matt nimate Fall werhis fensices—the Communion service an Fda" "The presence ofPact Thre in Chan Denne gave ite ako to misgwingr about the intended dedication of Part Four © Bishop Mynter” But since Pat Thrce was the overae © ‘Kierkega’s collnion withthe enabled order of Chrsen- dom and beeswse he dd not want to attack Mytatr, whom he both admired and ciezed and fom whom: he sloped fran dion of the mitepresenttion of Chritianiy! he wih row the desicstion “The contemporary reception of Chvtian Dicures was very que, Apparel cere were uo reviews ofthe volume." Three "Se Speen p39 pl 45 lone 37 ap. VE 00) 2S Supa 99 Pap. VI 88 an 02-08 (op. Vi nan Be Spent 402 A $8} aa 9p 40-0, 402-08, ‘yaa sun es . © SS, 384 (ap. VIE 36 18) Sr empl Saplep 64 57, 45-05 hp NAA, SRA snp OgPL Ie BCA So Soplonem SEM, 01 yp, VIN ASB, ti)ow Hi adacon appreciative leers ftom readers ate extant, including one in Which atension is ced to cave of povety not mentioned inthe book, "a eae not about seat one i going teats but out what one as eaten and—ne pai fo." Th Second edi- tion ofthe dacourcr wat publded in 1862, The contenporsy silence notwivhstanding.'2 twentcehcontory tamstor ad rie sees in Cision Dicuss 2 work in which Kierkegard ‘wees in ordinary Inguage 2 devorioral book that combines Simplicity and inwardnes with reflection and pretensercal CChviian concepts and presupposition: wits unsual clan ‘And among the dicoures are rome of Kietkeguudsiaster- pieves® Kierkegadl had always been very interested in drama and ‘operas wells in tecture nthe published work there are, foe crample, imightl dicasions of Don isan, ancient nd ‘modern aged, and Seib's iat Laven Euer/Or* of ras, ficein particu, in Repetion? and of anlerin Sages on LIE Woy? es noe suprising, therefore, thirteen dat, pattiulrized in hig admitation of Johzane Lie Hesber and J. Ladvig Phiser-® evensonted in appreciative weting about them, ‘The piece on Mrs. Helberg was completed before the summer (847 and was not published until over ayer ate. In Octo berof tat year, Kierkagard contemplated a pretdonymou vol lume to inclede Cis with a special purpse that eventaly west failed in plished form by Cris alone ‘gee ra Cpe: ye Noda ey Ald ig: Lees a Doma, KWAY, Let 174 Se ah Late ayn 38 hans iho, Si Rik Che Rae Dune Co. loge Diese, 18,9 Ee Kip. e987, 2-29 (S7 129-313, 154, sess Rein, KV. pp, 1669 (SUL 96-207, 2 Sgro Hay EWR 234-2, Stepp bs ne owen of Ca 2 Sete tio > SeeSeplence 15 (Py. VIP 5026, Hii adacion » 1 would like ro create ide leery mystifcation by foe ‘ample, publishing something I would call "The Waiting of {Young Mans in the preface | would spear a3 young t= thor pblsing bis fre book, T vould call myself Felix de Se. Vincent, The contens ‘would include: 4. The Cris inthe Life ofan Actos: 2 Aulogy on Aum 3. Rosen as Hummer ig Sampler” Kicthegae had in mind was the same mysiictoninidasdby the appearance oftwoseriae of pubis ons, the signed Tao Upbuildne Diaownes andthe pstudony- ‘mous Bter/ Or, bot published in she fst half of 1883..Now in TIS, whose intended to terminate his writing? afer 3 veret ‘of elgious discourses, the publication of pueudonymous et these work would be approprit. Aone point he even consd- ‘cred atbie "From the Papers of One Dead," vation ‘ofthe tile of his fs publication, Front de Pages of Ove Sul “Living (1838), Inasmuch, however ashe regarded Eier/Or the Beginning of de authorship proper, he dropped the wae and used peudonyn, Ince Ir ‘The pesdonyn elf mystifying. The phrase had been used centers dhe heading ofa propsed section of work” that l= 236 (pV A339). ohh bok ee win she pop anne. Lape epee Fd, 160 Sijuy 20-2 ak aes Te oa ate Cc fo ats ‘le ps oo. B 5-0 we cong teed as Wor on 5. VB 17279 on oe Dasher Co terion Revi (a) neo Het og Hebe Ute wo bp carina el fhe Recep dt se Da sea Jc Lag Pee GS ne pred vl hd ben pid ne he ‘Sono Testo tcl cpr ae oe ‘i ie pie tino. on oe Lass Ha tn peat (Tk Az 2 See Sipmane pa (pV 0) 5 Roe ar ie Nl Noob. See JP S708 p03 126, Sea Pp VIETa Hil ntcion macly became Pees. Inte2 Latin word simply means “bo- ‘oveen”—berween what? Werk ona new pseudonyms series (by Anci-Climaras, author of Ss nto Death ad Pri) ad been nized before the publication of Cs, which wold then ‘bea preudonymous work between the fas pteudonyour seis conclading with Pavurpt and the new Anti-Climacus works, 3 pon between the ewe sections af dsconsinuous nea eis. ‘Why, then, tere [and] ner The second berwees” may eer Inenly tthe relation berween the entice twofold pueudony= mous Seris and the parallel sven under Kierkegard’s own ine. Th fist pseudonymons series needed to be “teminated inthe normal daectica rsrare™ with pondonymour work 1 the companion pice to what wa planned at he terminating ‘eligions work (Civitan Dizon) In the journal there are repeated rfezencesto how goodie wt how ight and Sting, Inave pobshed "tht ide are” a the particular junceore Te yas not. however, imply forthe sake of terry myics- ‘ion nel i order to maetain che dialectical sructse ofthe Goal asthowsip tha he publication of Cnr was important Kierkegar The important thing washisconcepion ofthe r= Bouslife,hatieis ats abate ition fo thove who have frown ol and tat the ene complicated auchorhip wae an expression ofthat view. Yes, it asa good thing to polish tha ie atl. [begin with Eith/Or and evo upbuding dscouses, now i en, fer the whole upbuiing serer—with ite exec cy. Ieexpeess: hat ie was the upbuiling he eelgiour—eh shoold advance, and that now the esthetic has een eaveseds {hey are inversely related, or its something of an inverse con Fionation, to show tha the writer wat no an ethene athor ‘who inthe couse of ie grew elder an fr that reason be= came teligous™| 2 ee apn. 424-25 (hp. 1K A 26, 2 Se JPL G86 XA 3 sno Scone 8 i, 5 yA, 1.25, "Se Some. 42 (Pop TA 2279. 129. See On My Wika on An wit Te of i, KOVR SHRI 2, Hse dation vt How Cri was recived by Danish readers itnot known, Mr Heiberg’s husband, the leading teary gure of ast se, thought well ft In dhatsnge individual 0 whom Cis was adcsed, Kierceeard defintely found an appreciative reader. Mss. Helberg may or nay not have guesed the author ofthe pecs before he wre ro her thee yeas liter, but shed deer thar ie mast be show hee Upon reading his in more than one respec semaskabe piece, "hadto beove that he hed mide me and my arc wore the subjcetofhis thinking, ois prycologis reflections, could ‘oe anything bu reasuring and pleasing forme red he jadgmeneofrme in pe oftole chat people would hive liked to ins ay ound my spore ‘Defore Kiedyaurd sel ad sene dis ey, Lhd, of course, ead it again and again and elt happy and was encoar- god by Fora working artic is wonderful surpeite to ead what the inspired theoretcian manages to expres cealy and un smbiguouly, what one high dere hl with being ableto find the words cli and late hi eting, Ths have always been arpried by what Kievkegsad sys on pug 142i this pee “These remarks fom a ponactor were whit suprised me ‘They areaeogether comet. have many ies le poeily 2 itis deseribed hee Whoo Laurence Olivier received the Sonning Pze (Whe high ‘ot Danih honor given to authors, artis and actor), Profesor FJ Bllesko Jansen peesonted hi als "an intellects gi” tsindaton of Criss, For Kierkegaard, Cis was his git of p= precision to Mrz. Helberg and at dhe ime time a cri le ‘ment in the “alc seactre” ofthe suthorhip. To rexders ‘vera century er, “tht itl ale” ra vlualecontibaion ‘Gan undersandingofKierkepard setheesand ofhi complex sthorhip sep hn on ova > Jee Hag gio idan Po Age Fis (copetigen- Geis 9 pp. 18-3 8 8)CHRISTIAN DISCOURSES by Soren KierkegaardPart One ‘THE CARES OF THE PAGANS CHRISTIAN DISCOURSESFatherin hexen! In springtime everything ature comes back again with new feshnes snd beauty. The bi and the lily have lost noting since hse year—wvould eat we, to, might come ‘ack altered to the insertion ofthese teacher! Buti ss lurhealch has been damaged insmes past, would that we night recover it by laring gain Gn the ies in he fl and fo the bird ofthe aitThe Gospel for the Fifteenth Sunday after Tin [No one can serve two mass, for he must either hate the one tnd lve the ether or be devoted to the one and dese the ther You cannoe verve God and mani. "Therefore sey you, donot worry aboot your fe, what you willestand what you wl drink, aor about yeurbody, what yo. wll wear, lot lle more than food, and the body more tha loting? Look athe bir ofthe ait they sow nt and reap not ane gather not into bars, nid your heavenly Father feds chem, ‘Are You ot much more than they? But who among you can add fone fot eo his growth eventhough he wortes about Aad ‘why do you worry bout doting? Look a the ies in the fl, how they grows they do not work they do no spin. Buty t6 you that no even Solomon inal his glory was clothed as ne of them. If then, God so eothes the gas of he ld which ody 'sand tomorrow i cstinto the stove, would he not much more ‘loth you, you of ile ith? Therefore you should not worry ds, "What shall we et” or "What shall we dik” oF Whar salle wea?” The pagan seck all hee things; your heavenly Father knows tha you ned all dhese things. Bu Seok firs Gods kingdom and his righeousnes; then all these things willbe added to you. Therefore donot worysbout tomorrow, tomorow wll wom about ise Each day he enovgh souble fis ownINTRODUCTION’ Ie was on top of Mt, Sina thatthe Law vas given, daring hundecing of heavens every animal cht als, innocendly and inadvertently, spprouched the holy mountain id tobe pat to saceeed in beng elf withthe nracton in Christin, Pay Sitetion tothe ly andthe bid; then you will caver how ‘agus live, beeause they donot liv in vac the same Way 36 ‘So the bird andthe Hy. IF you ive athe Bly and te ir ve, then you are Chaat —whichthe My andthe bid neither are nor can becone. Pagani frm the opposition to Chitin, ‘ut the lily and the bird form no opposition ro eter of these contending paris —they ply ots, fone may potty, and heewely ep out ofall opposions. In ard, then, nat © judge and condemn, the Gospel uses the ly and te birdeo make lea wha pagans bu herein rnin orderco mak lee0 Pot One Te Cans of Pago what iceguired ofthe Chistian. Te ily an the bide sipped J to prevent jodging, becuse the hil and the bird judge n0 (pean you, you ar cerainly not ude the pagan you ae to leur fom the Ly and the bitd, Yer, eis 2 aie esky 3 {cul povion that hel and he bird have nthe israction: ‘either could anyone ee doi anyone ese would very ikely ‘niet and jug the pagan and eulogie (aber than intro) he CChsiian or anceringly denounce the sovied Chstian who doce not lie tht way. ‘Bat the hy andthe bird, who are solely occupied with and sorbed in instructing, appes totally snconcered look neither to the right nor tthe lef. They nether pase nor scold a 2 teacher ordinary does jst IKe him, te Teather, of whom its {Bid "He gives hood eo no one” (Mark 12-4), they give heed wo fo one orthey give heed to themselves Aad ye, yt its almost fn impomibity not to leer sameing from them fone pay ‘Menton to sha. Ay peteon may do evershing he is capable fof and ye at times it canbe doubt whethoe dhe learaer lars ‘mything fom his butte bed andthe hily do nothingatl and Yer alot a mpossbity note lere something fom them. Cannot person already learn Bom them what 1 10 nerac, wha i co instract Cisanly, learn the great art of| feseraction: to goo usa, give heed to onesel and yet 10 do cin sucha Siting, ripping, charming, ao in cost very in= fxpersive, and moving day that iis imposible not to lear Something fom ie Teisgute true that when aumaneacher has done everything and he leaner hail not leaned anything, the racher cn, “eis not my Gale” Ab, but when you have lesened 40 very much fom the hy nd the bir. doe eno scem they sid, “eis not or fake” So kind ae thse eaches to he larer 50 kinds humane, s0 wouty oftheir vine sppoinmene Ifyou have forgotten somthing, hey are pomp wing to repett for you and repeat 3 repeat until you fly must ow i you do nos ear syn rom them tbey do nee reproach you tbat with sae seal only go on with the snraction, sly con- ceened with teaching. and if you learn something fom them, ‘hey give youl de credit, pretend tha hey had no part what~ cverini hate was notto them that you wed it. They give 96 ‘ne up, no mater how unviling he is wo be taught, and shy demand ao dependency, not even the dependency of the one ‘who learned mor fom them. O you wonder teacher, iFone Teamed nothing ese fom You, iFone leaned instruct, How ‘much one would have Jared! Te already 2 rest hing i Thamn teacher doer some of what he himself, ince most ‘often one sys mc and does only Bae ofie—ah, but even this ‘comment about others the bird or the Hy would never have ‘ade! But yorwell in 2 core sense you ae noe realy doing ‘what you sy either; you da it without saying anjhing. Bat ts Fetcenllence of yours and thi fey of yours to yourselves in ‘Soing the sme thing al dy long yearn apd year os, appreci= sedorunaporecated, undartond ormisinderstood, seen On Seen—what wonderfl mastery in instructing) “Ths with the help ofthe iy and the bird we gro know the pagan care, thst chey ae, namely, dose dha he Bid and dhe Ii do not hie, although they do have comparble neces. But we could, ofcourse also gee to know these ears in another way by seeing to 3 pagan county and sexing how people ive there, what ctesthey have Finally, hied way: by caveing to bar what am Fsaying, by taveling—ater all, we ace ving In the place, jaa Corti country where there te only Chis tans, ThreZne one mst beable ro draw the conelason: the ‘aes eit ae no ound herewith ws, sehough the comparable ‘ocesiiet and prises ar presen, must be dhe cares of he pagans One could daw tis conclusion fas, another observe on did norpethaps deprive ws of he power to daw the cone ‘Bon by removing the preneppention, snd now one would drwy mother conchion: hee eats are found among people in this ounery; erg, this Chrsian country i pagan, fa tat eae the ‘Ezcours abou the eater ofthe pagans would comet sound ike Sabu mockery. Yee we would not dae allow ourselves to ake sha hr view of Chritendom o allow oareles i almort {uel mockery, cracy that wold, note wll, backfre on the speaker hinsel, who certainly isnot such a peeece Cheisian cher: Bu leu ne ferge thatthe discourse could have this wp ‘sleeve, at were, that fan angel were to speak, be could inre 2 Pt One. Te Cas te Pgs this way cary out hit mockery of us, who cll ourselves Chrt- tana by urmang the marin this way, ha instead of censuting to for our meatocre Chritianiy he Would describe the pagan “neva hen always ad, But ere inthis county, which is ‘Chri, ne ch carer sre, of eourse to be found.” Drawings oncinson Gom the sumption that dhe cues are indeed the Cares ofthe pagans of, converay, fom the astmption that he ‘Souatry indeed Cran he could draw the concuson that fc ces have no dou unas been all the pagans’ or he ‘Could imagine + Chistian county whee there actly ate only ‘Chany, pretend that this country sour county, nd draw the onclsion: sine these canes are not found thet, they mst BE the pagan’, Let ws not fg his and let us never forget ether thar ee pagune who are found im Christendom have sunk the Towest, Thowe in ee pagan counties hive not a yes bee ied {to Chris the pega in Cheseadam have sank Below pagina. The omer belong to de fillen race; the later, afer ‘aving ben ied up, have illen once again ad havefilln even lower. “Thus the upbuiling addces ¢ Sghting in many ways forthe ectnl tobe viettousin a peron, bu ia the approprne place nd with theaid ofthe ly ane de bed iedes not forget fist and {Bcemost 9 ela ito sie Relx, you azuggling ene! One an forget how to laugh, bus God koxp a person fom ever for~ {geting how to aie! A person cen forget much without any arm and in hs ld age cen bas to pu up with fngeting > Toe that he could wish o remember, but God forbid thacapeson ‘woul fet the ily andthe bed before his fal bese endl 1 The Care of Poverty” “Therefore youshould not wore sndsy, “What shall vce” or "Whatshall we deink?"—the pgansstck al dese tiogs. "rhs the id deer net have. What doe the bird Biv on? Ae this pein: we shall not pes sot th iy ei xy for dhe yi Fier on sibut wha does the bid lve on? The pblcnsthor liye everyone knows, har tach io eae for. Ar nei he foncein tht there are some who have nothing to live on, but then, is tro, at other mes i i nr sated tht a person has tomthng to hve on and be ir mummoned and asked what bei ving on, What then, docs te ied ive on? Cerny not on, ‘what ic gathers oto bars, since i does not gather ito barae— td actly one never docs lve on oa one as igi the bbim, But what, hen, dacs the bird ive ou? The bird cannot explain isle If cis summoned, ic presumably would have co Answer did the mao Bind Bom bie who waked abou he ‘ne who had giver hia hi sight, “Ido aot know, buts do ‘not, tac, who was bom bind, now se" Like the bird presumably would have o answer, I do not know, bus this do Ezow—Ilve” What then, dost ive on? The bid lives on the “ly bad this heavenly food ta is never sole, this enormous ply thai peso wel tht no one can seal, beeaue the {hel can sel only what is sved over nighe”—what uted uring the day no one can sta "Ths the daily brea [Br the bir’ ivlibood [Leo ‘The daily bead i the mot scanty measuted supply: 5 just. cexatly enough bucnot one bit more isthe lid chat poverty ‘eed But then the bird indeed poor? instead of smswering we7 Pt One Te Coe of te Page sh a their por No, hin por: Se, ee Sci tte bl eer He ach ce Ede oceing oe ncn one mt cl pon nlyanotpoon weed perso smog Teen peor, Whar Sosy met hina a conn poet dos ns hve i a of pve ewe futmae the be no doe te te pe utony oul id nen este en wold ily pbc ‘ee bcfoneju sity ap tvsotpoe ne he ‘Sle dent fe rye id wos coany ee foot tect woul be fg with nany eon Spon tieod iit wonder el ares poe “Therefore you shoud not worry an say, "What will we ex?" or “What wll we denk?”™—ahe pagan sexkll hese thing bear ‘the Crt dint haw this sthe Chitin then ie? Wel, ‘can perhaps happen thaehere is Chisian who ich, but oF cour we ae not peaking about hate ate speaking about a ‘Chain whe ie poor, about the poor Chriian. Hei poor, but Ihe doesnot have thi care therefore hes poor an ye ot poor. Tn other words, if one in poverty is without the care of powers, ‘ne it poor and yt not poor, and then Fone noe a bird but 2 human being snd ye ke the bed, then one isa Chistian "Wat theo, dos the poor Christian live on? On the daly nsdn dt he eserblesthe bid. But the bird, which ceri ienot a pagan, isnot + Chistian either—becaase che Christian ‘pay forthe dally bread. But hen ibe even poorer han the bird, “Shue he evem aso pay frit wheres the bird receiesie with ft praying? Ver the pagan i f that opinion. The Chetan prays for the diy bread; by paying for ice receives i, yet ‘without having something sive over nigh; he prays foritand bbypraving forthe demise the are forthe night sleeps soundly ‘morderto wake up the nea ay ta dhe diy bread for which be fray, Therefore the Chrinan doer nove onthe diy bread at the bird does ore the advent, wh ake se whore he finds Decne she Christian Snds it where he secs it and seks it by praying. But for this reson the Christin, however poor he ro ha nore eo ive on than the dy Bread, which fr im has 1 The Cae Pony 8 something sd 2 worth anda suficieney that cannot have forthe bird, beetse the Christin indeed pays frit an thus ows thatthe ily bread isnt God. Dost no even an exer ‘wie humble gi, an insignificance something, have infinite worth forthe lover when es fom the beloved! Therefore the Christian doesnot merely say dat he dy bread is enough for him, insofr he thinks of his earthly want nd necereie, but Ine abo speaks shout something elie (and no bird aad no yoga now what it she stalking about when he anys, "Ie eu for me tat it comes fom him.” tht fom God, Jota at simple wise man, although he continually spoke about food and ‘ink? sel spoke profoundly sbous the highest things, 40 ako ‘he poor Christan, when he speaks about food, speaks spy shout what ishighes, beaut then ae sys "the Gly ead” he Jno hinkingso much abou food sbout his eciving i om Gods table. The bi does not ve onthe ly bread in his way ‘certainly docs not, ike a pagan, lve in order wo ext iets in cedar to lvebut chen si aly Bag? ‘The Christian ives on the dally bread: herein question that helives on hat, but neither is there any question above what he wl ext or what he wil eink In ds egal he Kaos hms bbe undersond bythe heavenly Father, who knows tht he hit need ofall hee ting. The poor Citi dos not st abouall such things, which the pagans seck, There i, however, some= ‘hing els that he secs, and therefore he ve or ie was, afer al, doubt to wit extent it can realy be sid Uae the bi ey}, ‘hereore hives, ois ford hat elves, aad hector one ‘can sy tha he ies, He Bebeves tht be has» Fther in even, wo every ay opens his benign hand and satis everything ‘hac ive!"—alo him —vih his lesing, ye what he seks isnot to become stisfid, but the heavenly Facer. He belive hat Jnumanbeing not dferenisted om the bird by his inate live on just as de bt by his inability to lve "oa bread lone" He believes that it the Desig tha aes yer what he seks Snot become satsfed, br the blesing. He beewes that no sparrow fills othe ground without de evenly Father's wil Gomething no rpsnow knows anything about, and of what help would icaculy bee the parow thats). Hebelives hat6 Pat Oe. The Cas ef te Pos joss he wl ecranly recive the daly bread a long the as ‘We hove om crt, he wil soe day ve blesed in the Bere= er Thisis how he explains dhe psage “that iis more than {od since even temporal ies surely more than Food, BoE an emai nevertheless certainly beyond ll comparison with {bad and denn which the fof haan being doc 08 consist hp are than does dhe Kingdoms of God! He always bear in ‘ad dha de feof holiness ive here on eth in poverty, hur be bungered in the desre and thisted nthe eos dhs ‘Tt nly cam one ive ia poverty, but in poverty ae can ie reherefoe he do indeed pay fo the daly bread and gives “Tanks fre something ee bid does not do, Buco pray and (Gvetane te more mporean oun than mes and ik ae Ker him are indeed his fod, jar sit was Chris Tondo do che Father wl" | Bar then isthe poor Ciriion indeed rich? Yes, ei indeed sich The bed which in poverty i wathout the ae of OVE, the pone nd i adie no pagan and therefore not poor <- ‘hee akhough poor it not poor: Batt no Cantante, SRG there feb sll poorshe poor Bid, ob, indeserbably ood! How poor nt to beable to psy how poor nt co be able Page thank, oye poor go have eo reesve everyting at ifin ‘Bepaode how poor not > et ait wee, or he benefactor tehon cower wif! To be able pray nd eo beable vo give ‘Gankantha of cours, ext for him, and to do that to Tbe The pooe Cheaan's wealth i preaisely exist fr the God ‘iho cesely cid not once ane fea give hm catthly weak — Riba ho Sery iy gives the daily brad. Every day! Yes, Sry dy tie poor Chrisian has oceason eo become swat of is ‘enctocte, no pery and to give ehans. Ince, his weak (run each te e prays and ghves thanks a ach time it ecomesslener thin tat he exes fr God and God fr hi, [horn cantly wealth becomes poorer and poorer each time {he ach man forges to py and to ve thanks, Ab, bow poor 0 hve receved once and Srl one hate for one's whole ‘ovwhat wel to recive one share “every iy! Hlow dabi- ts go have oceson almost everyday 10 forget toe one has ‘ecived what one ha; Row bleed io be reminded afc ery 1. The Ceo Povey ” day thats, be reminded of one's Benefcor, thai, of one's Gs one's Crenton one's Provider, one's Father in hsv, thus SPitcove for which lane eis wort ving aed wich alone i Sort ving oe! Murshen ashe poor Chri indeed ich? Vs, ceri is _gch and in Betyou wl ccgize hi by hs he does aot ant ‘apeak about his earthly poverey bur ther abou his heavenly (Bokeh Therefore a mest word found very stge. While ound hit seminds of is powers, he speaks about ose ‘Bove, and dsr whyno one bata Christian can under Mand hin. eitoldoFs pious ev sho had lived, dead tothe Ao for many. many years rc observing the vow af pov ‘roca had won the fendihip and devotion of ich mas, Foti rickman dedand boquethed his whole forane tothe esi for so Jonge ime now had led onthe daily bread ‘But when someone cae and told ee hermits, he answered, There mosebe migake, How can he make me his het when {as dead long before hin!" Al, Bow poor wealth looks onpide o& wealth! Earthly wealth aways looks poor in rele fiom dent. But the Chinon, eho in poverty is withous the xe ofpovegy bal dead tothe wold and fom the world. ‘Therefore oe By dying the bird eases ve butthe Chi tian ves by dying, Tht why the wealth ofthe whole worl Iehich one can have the we of long on ives, looks poor Jn comparion wit hi-—povery, ys or his wealth. Tha a dead ppeson dose noc need money, we al ow, but ee ving prion ‘ho semaly has no we fr ie—well he must cher be wery sch, Gd in tha cae i can very well be that he nee more—or he faust be a poor Chas. Tnstmac then othe poot Chitian 8 ich, he does not r= semble hebird Te bids poor yee no poor, but the Chi Tian is poor, yet ot poor bat sick. The birds whout ere for the lower, which it oer nt seek, Bat aither dos ie sek the higher The bird ill withoot care, But othe bid it abo asiFislfe were not the objec of anjone ee'seae. The Chi tian dane it were, with God: he lets God eke cate of food ‘Sd dik sal such hing, we he seeks Gods kingdom and his righteousness" The poor bid ies high ino the clouds® Pt One The Care oft Pages without being weighed dove by the cace of poverty, but he (Christan rises even higher. It isa ifthe bird were seeking God fn eight eoward heaven, bu the Cian End is ef the bed few fr, ay seeking for God, but the Chritien finds him, and find him (what heavenly bls) down on che cde the bed Hew int heaven but heaven sl rains ‘losed—only forthe Chetan sic opened ‘Therefore you should not worry and sy: What will we ext oF ‘hat will we di?—forall ch things the pug sek. Ven te ages wry abt sch hings. “Tae birdsin poverty wihost the cae ofpoverty—itislene. “The Christian sin poverty without the care of poverty, bus he doesnot speak ofthe poverty but instead of is riches. "The pagan haste eare of poverty. Instead of beingin poverty with- ‘0 cre, hei "without God inthe wor” (de one come sponds completely ro the other). Se, tats why e has the cae eis not lent bk the cree bird: he does nt speak hike 3 (Chri, who spesie offi riches he hs ae knows ely noe ng ese talk about tan poverty and is care. He asks. What ‘wil fet, what wil [drink oy tomorrow, the day ater to- ‘morrow, dis winter, nestspeing when Tbave become od and ‘my fly and the whole country—hat wll we ext and din? ‘Als, he doesnot sk his question ony in a roubled moment nd then repent fie he dots not ak ie inate of hachip and ‘then pray € God for forgiveness. No he is without God inthe ‘orld and makes hitsetmporeant—by means ofthe question, Which he als the proper ife-qustion: he becomes sigan 0 Fimseifby means of the though hat hes exclusively eccunying imei with this lite-question. He ind ic indefensible on the pur of the public audorte ince he has nathing eo do with God) ihe should lack something, he who i iving ley fo this |Mesquesion, Anyone wito does noe orcopyhimel ith it oF 3¢ least wih oppering him, he regaisat dreamer incompeion ‘with tis most peofoundlfe-questoa, he regards even the high= ‘andthe holes vanity and delusion. He fins i ftuous co ‘eferan adult peson to the bid andthe ly. Indeed, what would 1 The Cao very 9 there be to se, and whit would one lean fom them! I some- ‘one, ie ia, na man who has eed what the camestiess of ‘eis es man, citizen ne athe, ater aly joke and | lh capris to send bir 0 contemplate the Her and the ‘bids, fhe ad nosing ee co atend to "Thc were not oat oF | aaeme ofdeceney," he sy, "and our of spect formy chien, “phom according to eastom one ha of curse had imtracted in ‘align, [would Bundy say that chee is very lite to be found {n Holy Sapte thar anrwers thir mom iniporantquerion, and ‘ery ite a all tnt of ny bene i the exception oF a9 ‘cersional splendid maxim. We ead about Chis andthe apo ths but find nor the slightest conebution co an answer co the ‘rope life-quetion, che pear question: what they lived on, ‘ie hey di in odor oie everyone his ue and pay ses and es, To solve the proslem ofa time of seaciry by a ace {fa very mesningles anrwer to this quesion even fi ee, ‘what doe iedemonsiate! Noo give any advance though all to any Solution and when the setiement fme comes and taxes ae dis, hen to havea dil pull ou of che wer fh in ‘howe mouths coin” that one uss to make payment—even ‘aig eu, wae des it demonstrate! On the whole, ! mis. ‘ezenesmes in Holy Serpcare, an earnest answer to the eames. _geesion an cerest man docs not wane wo be akan fo 3 fel, Ione were ata comedy. Let the preachers pete about sich ‘hingsto wemen and cies yet every camest and enlightened san cred apreet wid me, and where dhe cares people come together, in pbli meetings, there they honor only ee sagacty {hat har an undensanding of iy” ‘Sot withthe pagan, for paganism without God inthe ‘wodl, but Chrisianiey makes ie quite evident that paganism i. ‘engines, The angodlines it nor #9 much being worre l- ‘hough certainly isnot Chistian to be dha: the engodines it torte toally unwilling co know anyehing le, tobe totaly us willing to now that this cre iss, dhaeScipeare therefore ‘ays thar person can burden hue heart wich wory abot hie livelihood in he same seme ae can burden fe with lutony and drunkennes (Lake 21:34). Everywhere in be thete ae2» ot One. The Cans ft Pages crosoade, Beery human ingame tne, athe begining, Sends te conroude—ahi hs pvecton ad oe bs mete ‘Where and stshe ond the ed ts mor pout to ad sete cron ii choice an hi responsi For the one ‘who sin povery and who ten cannot asym pores {he contends a ter Chri oem ama om the cae fof poverty by sarsing onto de iy upward cin wngodines. fo standon oat the cate ofpoery by taming om the ‘erong vay dowd rom the pou of ew fect there ae deve tna way sleough thre ar the costo, thse only one Way-—the othr way is the wrong way. The ‘keeper sinks down ne he ear f power, the more he di tines himsl fom Cod snd the eat Chitin. le hs ‘the dese when he wl noe te know anyhing higher bot intend wills tat hice be no ony the ewes Gomehing int noe bcs atthe pn of opentanc), no at Beebe ‘Durer who want obec linc many empaons and sone! and whee eae of poverty but Wanting bese! Pea care doe not demand riches eee by had nec and fing impos, perhaps sated with ter he de bring Vee ds sme ere, it were have pce w filled ithe prospect of mers opened up, wos Consul cv more snd more Ie san ion someone thinks tha he car of poverty, when ita een unliog et ‘tb yprly heal (dn thea the eng cn je tel bg wth aisles a wih ie ore), wont Eds Condon hereby # woul be tt befor had and ‘che, wih wich would bested anyway. Oh, what tong rod sabe of the ete of poverty, and wat mas terble heh road everywhere eineraped wh eomptae $n! Weal walla dager revere go." bute oe who ‘wana be ich walls intempation verre ad sie {Sb chate wi ln sceopeion. no which Godan ot Jed hi bur ito which be fs pinged hnseiE-The one who i Jn poery sandy padi a cule poston bat by no ‘nea sbandoned by God he diverse sha cand Tobe without eee the dlveanc commanded by God & 1. The Ga oy a the oaly tue deliverance is ecogoized precy by is being de Fveranc ad is hat bear ti what "eommanded” “Tobe wich care—indecd, ea diel wal, alos ike syalking on wee, but you are able eo have iy ten ican [edone.® In conection wth all dng, the main thing to be le to got any fiom dhe choughr af Now, you cannot gee iy fom poverty, but you can getaway om the thought oft by continually thinking sbowt Gos: th how he Chinn ‘vill is courte He ran his ze upwaed and locks aay fm ‘he danger i his poverty, he is witht ee cate of poverey. Bat {he thoughts ofthe one wh want oe ih recommen ‘he earth in hit ete he om the ath, with his eae i 08 the ‘eth he walks bowed dowo, coutiualy looking ahead 0 see ithe might be able to find tiches. He i eontinally looking, thesd™al, ordinary this is the bes way to avoid empacion, butfor him, yes, e doesnot kuow i fo him looking ahead i the very vay to wal into the pill the way t0 Binding the temptation grester and grater an to sinking deeper an per Jno He sseady inthe power of ee gempession, Beane the {ref the tempertion’s more ingenious eran. And the tempt tionie down onthe ert, tere wlnere “all such things are what the pagans seek: dhe tempration & down on the earth—the ‘more tgs a person to ook downoad, ce mare crs i bis ‘vn, What epi that in is may tempations? ‘Cerainly ii net de ltt’ temptation tive in oder 0 ‘no (what rebelion against the divine order), to Hive in oer ‘ose. The tempation ih, ese once wo lsc one's ou, te.eene to be a human being and live aa human beng insead ‘of being fee than she bt, and godforaken to save more ‘wreechey than the animal. Yes eo slivel estes of wor or the daly brad, which every human being is commanded © do, to save foit—and yer not bested by it, Beene the care i to become rich Insesd of pain fr the daly bread, sae for ie—eease one became a save of people and of one's ae and forgo that ero God one mrt pray for Instead of being wing tobe what one i, poor, but ako loved by God. which fone certainly, never happy in oneself, never happy in God, to amin oneself and one's Me eo thi ving sn despondone geta n Pt One Th Cares ft Pages ay snd nigh, in dik an brooding ejection, in spires busy ‘es, withthe heart burdened by worry about making a iving— sien with varie although in poverty! ‘Consider nos, in conclusion, the bed, whichis feral, here ‘nthe Gospel ind mate be here in the discourse, Compared wala the pagans ungodly depron, the bid, which i povesty s ‘without the cae of pores crefreeness compared with the Christian’ devout faith, the cacttenes ofthe bird i ght- ‘mindednes. Compared withthe biel lighies, dhe popes Ihewvily burdened like 2 stone; compared with the Christians Freedom, the bird isl ber to the lw of ravity. Compared withthe bird, ho ives, ee pagan dead; compared with the (Christian, one still eanot realy sy that the bie ves, Compre ‘wie bird hat sen, he pagan is talkative, Compared with the Chrsian, he pagan i indeed an inarticulate being he nel= therprays not aves thanks, which shaman langoge in the most profound sense; everything eh, everything the pagan ss, {elated eo ita bird ha at eared eo alk elated wo «han ‘being. The birds poor and yet noe poor: the Christian poor, ‘et not poor bat rich the pagan is poor, poor, poor—pooree than the pooce id. Who ithe pode one who 9 poor tat this the only thing tobe sud abou him, js iti the only thing he himsel crn talk about? Te is dhe pagan. According [Chrianity’s doctrine, no one esis poor, no one, neither the bizd noe the Christian esa long fond in poverty co want co Be Fics the bids shortcut isthe shortest, the Christians the mest. Bled. I The Care of Abundance ‘Therefore youshould aot wory andy, “Whats sweean" or"What shall we deiak?"—he pagans sec ll thee things “This cx the bind doe ot have, Bt is thea, abundance a care? Perhaps only sulle seeum to speaks simalcy aboot hing se different, sboat poverty and abundance, so snely the ‘Gorpel does—alis, soe if itend abundance mete sigly care in abundance. Aer alla pecton thinks dat wveakth and sundance wou keep fe fom cares—peehape alo from, {he cre of weal? Wealth and abundance come hypecsiteally snsheep’scothing* under the giz of tegunrding spit te andthe themselves become the objet of exe, become ihe ee, ‘They saeguard « penton sgpins ears jot at wel asthe wolf signed £9 look afer che sheep safeguards there agsnse—che wale “The bid, however, doesnot have this ae, Ie the bird poor? No, this we made clear inthe previous dicourc sy then the bird ich? Well if must noe Know about i 4, Fgnoran ofc Or where has he bid hidden it tore? each of llth lords of sates and ofl the farmers aod by his barn and tnd, "No, sop, this mine," where, then ste bara belging tothe bird? *Thas de bie dons nos have the eae of posing hundne,docsnochave the cate ofabundance, that other 7 ‘more of, abs, ha hes own es oF wothing tal. "ow, hen, does the ir live? Inde iis God who measures ‘out the define portion to dhe bied every ay—cnough. But it never occurs he bird tht thar more oro wate have more, to want wo have in abundance. What God gives every day fe2% Pa One The Cae ft Pages enough. Bur the bid want to have neither more nor less han— ‘ough, "The measee with which God each day meaner out ede ir, that sme ses, i sy pat th ay he bid hein is mouth, femeasrer withthe sme mearre x God mea rer he giver he bid enol 10 the bird mene ed enough” Whether the litle bid quenches theca op (of dew, whichis just enough o drinks from the Biggs ake, faker joes mish doe not nat on having everyting sce, the whaelake becsute drink rm it, does notiaston king fhe Ike with iin order co be safeguarded forall is if. If at ares me the bird comes wo the vcher sppy, # doce noe now what abundance [Ove] i what aperfiaous ove ‘knowledge hati [fou in the foes were che bird Bul and lives wih its amily here sche greatest posible abundance of crerything the andi aly need, even they were to live {verso long, i doesnot know whet abundance i, neither it nor ‘ismatenor det young. But fone, even ifone hss abundance, oeanot know what abundance then tis imposible forsbun ance to become 3 cee. When the bird has exten ad drunk, rpever occurs t i #0 think: How shal gee something nest ‘ime—therefbe the poor bid i neverthelet not poor Bat aie ‘her does cever acer et chinks What am going too with the remainder, wath the whole lke, with the enormous soppy ‘of gin thar wa left over wen td taken the hres Kernel tris thac were enh t does nor have, does noe psiess an sundance, and it doesnot have its ear. And when the eime tomes and dhe longing awakens and emt be of ie aandons hhoase nd home, everyhing it pesessesand hss, the nes buleso Sigel and kill, te pehape mow fvorble pot 0 For rately chosen, the Hees of which i wll never fnd. The bird ‘hinkw There is no point in looking ahead for eoube?™—and fies away. The bird a traveler, even the one that doesnt rave ssi taveer, therefore i want to have nothing to do With sundance and nothing with is cae "Ths its nded intrnse tthe bird that i docs not have sbundance att doa nat have the care ofabundance. The Fst bare of go ay the nancies, is he mos dificult acquie 1 The Ca of Abner 3 ‘when one har that, the zrs comes by ial But the fet penny egured with the idea that one Beginning vo accumulate ia abundance iin fiz an advance payment bird wane noth= fing, wants not + penny in abundance, in onde to avoid the et (hich ofcourse comesby isl: the ere. With he mst nee "ous acuray ic aways akes jas exacdy engh every time, ‘node eae bit mere—lee i come inthe remote contac with the sabigous Koawiedge abou what abundnes i In poverty, {he beds without te ete af poverty: again the cae of 900m ince iehar eartlly safeguarded ele "Bat how sth bird teacher where isthe conacepoiat ofthe {naruction? Wel, of cous i techs us he sree vay 0 390i the care of wealth and abundance—-not to idee riches and sundance, raring in mind dat one ie a tiveler, Ad neti teaches us—something that i a puticlar point of this di ‘oun —in abundance vo be igor tht ae hs sbundane, bearing mind thie one ie eaveer The bid ike that siple ‘se man of antiquity sa teacher in jgorance. How dial tren toe beau ad not know ic jet something of which ‘oth he bird and the ly are expable; how much toce i= cat noe to kaw st when one has abundance! But ns aun Sched gort offing ate cee ‘The Cristian doce nt hae hc fabundane. the, the Chie tian poor: s every Chrisian poor? Ceresinly there ate Chriins ‘who ate poor, bur we are not speaking af them now; We are ‘pesking ofthe rch Cristian who has cher and abundance, and 18e are speaking about hi ail nor having tis cate, Th, naely, someone in abundance iswithout is are—through ignorance ‘hen one iether bird, or ifone i 2 humas being and yet ke the bird, then ane isa Chan Sothe rich Chistian do ae dbundance bot ignorant fit snd therefore he must have bene igpocent. To be grorant 90 {ar batt heame ignorant and to be ignorant by having become ignram—ehatis there. To cia exten the Chin ferent from the bird, because the bird i guaran, but the Christian2% Pot One Te Cae of Pagans becomes ignorant: the bied begin with ignorance and ends with ‘ithe Chrian ends wih being ignorant—and Chrisianly the ‘questions never asked abou what a person was but about what The beeame, not about what he wt Be, but about what ort of pewou he beame, ot sbout the beginning but about the end ett become igotan inthis way en ake along time, and ie isalficult tak before he succeed itl by litle, nd before he fully succeeds in realy bocoming ignorant of what he know, and then in emaning ignorant, in continuing to be that so he ‘doesnot sink back gan rapped inthe snare ofknoweige- The ‘Chritian, when he las abundance, ia one who doesnot have abundance” 5, then, hei ignore, and thus he indeed does ‘othaveiifin other respees he actualy 64s one who does net Inve abundance. But originally the Christian isa huoaa being, ands such he not ke tis he Becomes he at a Ciriian and themes he becomes a Christan, the more he who ha 38 one lh doesnot have, ‘What, specifically, can ake wea and abundance say fom «peron? Need and destitution can do tor the God who gave {an alo eske away. When this happen he formerly rich be= ‘come acully poor But abou dat we do not sperk, nor about the rich man's being able co give avay al his wealh nd abun ance, becaue then, ar aly he becomes one ofthe formetty Sch, Bat there not something that can take wealth and abo nce sy rom him othe it taken away without hi becon= ing one ofthe formerly sich? Yes there is such ching! What power iit, then kis thought and the power of though. Can, fhe, thowghe rake the abundance swsy fom the rch in any extemal way? No, thought cannot do that. With regard to abun- anes, thought can take the ult of svion aay Rom he "ch pecs, the thought that he posses and owns this weal tnd abundance a hs. Yer dhe external rete thought allows him to Keep ital: noone ee acquis his sche snd abundance; everyone ce muy that belongs tthe rich person. This {he way thought gos abou if rucced in thi the ch etson complies Wid i if he wotaly subs himself and bit sundance to the power of though, then he who has iss one ‘who does not ave. And this i what dhe Chitin dos, The Ce of Aber a ‘Ye, itis ly power, the pores oF though! In tht way no ‘bie can scl in eis way no assalant can fob a this way ot ten God ean erke ary, not even then he takes the power of ‘hovuheand reason away fom the ich man and yet no thiet and rnovobber can 0 oly take everyting away fom the rich a, 1 thought can when allowed to rae, But how docs this bappen? When [do norknow what am going to live on tomor- ow then senor tue that 'do no owe saying? Bue wes think hs can porhap de tonight, "hit very nigh then, howeversich fam, 1 donot own anything either. In order to be Fic, I must own something for tomorow etc, [must be seure Jor tomorrow; bat inorder tobe rich, must also be sue of to ‘morote. Take the Hches say, en I can no longer be called fic, but cake tomorrow avay—abs, then | ean no longer be tale ich ether In order oe ich, [me pout something, ‘bot im arde tobe ih, I casinly mist so el exis, And thie ‘he ich Chistian does nt kaow, whether be willbe alive to- morro or he knows tac he dos not know it, Baily every- ‘one os that, bat he Chan bere itin ming “hie wery dy td everyday bears in tind that he doesnot know ey docs not know whesher he perhaps wil ie “his very night” Furthermore, own nothing and therefore cn le nothing, ‘en Tam not sch. Bue when | unfortunately wm something {at canbe los: ana canbe lest at any moment, aT dhn ch? ‘hes tvepting amy ds noch ring either; bur when hold in my hands something dat SSrugh dhe fg, something lobl, what then as Teche Ing Riches are indeed 3 poweson, bat cml ot eset 0 posse something of which the exert feast loublenes ot that i ean be losis just as imposible 2 wo it down and yet ‘waka let thought eno get anything in is head excep hae dis must bea delusion I, amely, ln ie een fence of riches, then is obsious cat ao essential change has cecuered in when lo, no exe ehange occ it by bing lst. Therfoe, ici essndally the sme, bot then ii inded ako esenialy che same while I posses ii los becaoeiemast ined be erential the sme every moment Los itsesetally che same poses, esentaly the ame,a Pt One The Cae ft Pages in tow; hat jn the deeper sete it eannct be posesed—this ‘mater of poring 3 delusion Ia its own way the cought of jotce can sake dhe thought ofpoesion say from ll unl {good and take iby fore or By ful means but the thought oF ‘rerity taker the thosghtof possesion away from wealth and Sundance even ies lawly poseted—by se means, ‘ut wsng any once oer than the power f thought. provided the peron i wing to sabrt hinseo che power of thought tr wl is own walle ‘Ye its sly power, the power of ought I people ate not tafegutded or have not feared chemslvesin so any Ways git thi power, hey would admit haiti, but hey would ho sec that iin the evi of ek tins sy. Theshaep tyeofthe bid of prey dos not alscoveris quarry a5 swifly 2nd stsurelyas the ving thoupheescovers what thas ous sel ‘open. Ie docs nor take a fe aim a the qubbling about what Shoal be called riches, property, wealthy ett takes at the thought of possesion. The Christan dec nt evade baving the aim directed a him bat even coopers a making the ea ing woond a dep x possible "Then ako in anodher way though takes sim ache cought of son, IFT ant be rch, Lm indeed ow something, and hos what oven mine. Bue now fT own something that nat ‘in! See, heres the comtaiction, and his atl of conade~ ‘lon cannot be fought out within che relationship between pot fon. neo ae ite not mine, oF course do not ow if bat yee Sfthere 8 no other human being who owns i, Shen bumsaly ‘pking ie mine; bot fier min, then T indeed own it But this i meaningless Therefore, there must be (fr the sake of ‘meanings of thought third party who involved whereves in thes inoucrble human relsonsips ther sa question of| mine” third party who es, "It mine.” Tes Hke an ches rey time someone tye “mine” the recmring “mine” sounds. “ising,” you sys “eieming,” ey, he, the thie pry "Te ie all mine" sys Re who i ll. Everyone eeally knows well ‘ough hatin the more profound sense no human being os ‘Eyeing thao one hoe anybingexcepe whats given thin The Cue Abner » asia everyone knows this Buc te rch Christian bes in Inind ha he nou every day he renders to mel an a ‘hunt fhe knowing t and an aceount of hs responsiblity fhe Get not know i this belongs ro his accounting of mine and yous He bear in ing dat he owns nothing except wht {given to him and owns whats given chim not or im to keep ‘boron on an, alan, as encrusted propery. Basically every ‘one koe das wheal asd and done» poron corny ate ‘no keep the riches he as, ba he reh Chratian bese in mind that he as no rccived i In onfer to Keep ie but as entrusted propery "This he munage inthe bee manner on behalf the owner, shuddering only adhe Hough of sosething Ele fo ‘mine and yous. But che owners God. And God, ifhe ico be ‘tied, doesnot wane his uss ncressed by ngenion rans: tong rife were financier, butiaa eal dlerent way "The ich Christan, who iste steward, understands his per- fecy—and therefore he cannoe underand ey explaining the orb ofthe nfl wand hav eased sch ret diel fore incerpreters. Suppose, he says, hatithad been that ew aslawfil pssesion; this isasumed, chen God has no objec- fom to your sting down and writing —Blse ree, writing rect fr oneal les. That i, God hat no objection to yout releasing yur debeors fom one-half ofthe cain you ike, you tay releue them fom de whole deb and in this way gain fo ourslfrends who can greet you inthe herefer. The Unit- Fans was tht the ever deal wih someone k's property in the ray. That wan why i as sgacous, and dae why the chien ofthe wav, who understand the ehings of his woe, Pras his sipccy. fhe had not been the steward but the maser znd dhe hd managed dhe propery che way the steward man- ‘ged the mowers, i would have bec noble, magnanimous, and CChrisn—and then ee chien ofthe word wold not only tot have found isgacion but would have found i stupid fruousand would have nighed him to sco. The pane sc ally was co teach that in this word the noble ati read sap, he eae a8 agacity. To cance de debe taste from ones oom pocker—how seid but aro co sta fretkx 2» at One. The Ce ofthe Pagans someone e's pocket—how sagacios! The parable, however, recommends the nobility of acting inthe same way a the ewe rd—bur but with one’ own property. ‘Batwhatam Ising. “one's om property”—the ich Chi sian indeed realizes that inthe highest sese the weal i 90¢his ‘om property. Are we bac to thesaze place again? Ohno, the ‘me 8 God, who expres wants it aminisered inthis Way ‘That how fries fom the rien Christians being seo ell the sty weath “maine”=—it ie God's property and tras post Dleitiseobe managed according the owner's wes, manoged ‘with the owner's inference to money and monetary vale, managed by being given away atthe ight ine and place "Yeti goods ofthis wodd are co be managed in ths way, they ae best managed by # tmvele—indeed 3s soon 2s the steward had made at most spacious mancuver, he thought ‘of something equily sagacous—e cleat out. And we—we ‘ern are not to be like she steward bt rather lesen For Tim, Butevery Christian, bike the bird, sa veers as isthe fich Chnsian. Asa tavele he is9 Christo, and as a Chrsion Ine isa taveer who knows exacty what he shoul take with hia snd whatheshould nottake with hr, what's bis and whatisnot his For everyday use we pethaps a ines have something ing sound that dos not belo 0a; bat the moment we think 3 {going ons joumey, we check very carflly to see whats outs nd what belongs to other. Thi the way the rch Christian, who 3 every moment es eavele, disks and spesk at every tmoment shout his earthly sehes. He who has something a together diferent to think about doesnot ih ight now the lisemomen, to be reminded of what he noe have wath hm and what noe his. Do you pethaps find i more dificult to ‘understand him? Wel, he undeeands ig and he understands Tims Ar onetime he may hive had dificly undertnding ‘i bueno he does understand ie, Pecaps a times ei eificut ‘rhe rich Chvinns wie and children to anderstand him they stew eager 2 pros upon hem an arenes oF his wel, «9 take him believe that he as abundince, bat then he ye rp ‘mandingly:"t do not want to heat sch alk and I do not wih ‘oheseit rom you, emeclly now tthe lsernoman.” Als, a The Coe Ahan ey in tam no one but 2 Christian can erst hi, since hei pether sick aor ae panport clerk knows, he going on 3 Journey tomorrow. That is how ignorant he is of his ety ‘wea —he Became and rersine ignorant won] by having become aware [den of something eke tal diferent (be- ‘aus by becoming aware ofsometing ee one bene ignorant ‘of what one knew), namely hat he ould eth vey night, that wealth esencly cannot be posed, that ew ented propery thas he himself sa tavler—that how ignorant che fich Christian is oF his earch weal, ys, jus ke an bien minded person. "Now, fhe ich Chris sin his way ignorant ofthe abun Aance he has, he annot pony have the cre of abmdance [Nor dots he have itm abandsnce, hei without the care of sundance; he bas no cae about what ordinal, conn to 3 Fine ying i gathered with usin, about what ordinary ‘Sposessed with unexsner, about what ordinal los with tnesines, about wha oda is given up wth uncisines— spd yethe har abundance He ha no cat [ebyming| in ger ing abundance, because he doer not cae [be sl abost goth ‘etng abundance he has no care shout keeping Beenie ‘xy enough t keep what one dace not have, and he is indeed Ike one who does ot have: he has no cae abou losing i that. ‘losing what one dees no have, became hei ded ik one ‘who doesnot haves he has no care abou ther oxening mote. because he like one who ours noting he knows at the cae about others owning es, because he sie one who os th Ing and he has no cae about what he is going wo leave to his fami. Thus he has na cae from his abundance, bat, om the her hand, everytime he uses some of to do good be hae 2 sprite sch sone has in finding something, beens snce he ‘who has ike one who doer not have, he indeed Gnd hat he oes not have ‘Bat then, when als sid and done, the rd Chri bas cally jst a poor tthe poor Chain? es, that he cet DDutasa Christian hei ich. He jot inorant of i early ‘wealth as che poor Christan sof his early poverty, Joe as he Inte docs not ll about hit ently poverty he dove ot talk