Purity of Heart Is To Will One Thing
Purity of Heart by Soren Kierkegaard is the expression of a tortured soul that longs to do the will of God. It is an attack on institutionalized spirituality that has lost its life force, and an exhortation to consider the eternal implications of every action. Kierkegaard challenges the reader to self-examination and asks the question: “Do you really will one thing?” His challenge is a powerful one, and his work is a sobering treatise on the need for a serious spiritual life.
Kierkegaard begins Purity of Heart by comparing the temporal and the eternal. Quoting from Ecclesiastes, he notes that the notion of eternity is written on the hearts of men, but they are in denial of this fact. Human life is generally comprised of an attempt to divert attention from this fact, until death comes and it is far too late. Kierkegaard states that we only have two faculties, gifts of God’s grace, that enable us to see our lives in light of the eternal: repentance and remorse. Unfortunately, remorse only comes at the “eleventh hour,” or the hour of desperation when all human means have failed. Kierkegaard invites his reader to embrace a life of repentance and remorse before that fateful day. He claims that this can be done only by purity of heart, accomplished only by willing one thing. For Kierkegaard, this one thing is “the Good in truth.”
However, our lives are filled with obstacles to willing the Good in truth. Sometimes we do not truly will the Good at all. We merely chase after pleasant experiences that make us feel fulfilled. For Kierkegaard, this is foolish and double-minded, for the rewards of the temporal are generally inversely proportional to the rewards of eternity. Others will the Good only to gain those rewards, while still others will the Good out of fear of punishment. Kierkegaard points out that these are inauthentic ways of living, for we often do not understand that punishment can be a part of a greater cure. Only the one who wills the Good without any consideration for self-preservation can truly be called pure of heart.
Kierkegaard also points out more insidious forms of double-mindedness. One may will the Good egocentrically. In other words, he may want to take the credit for what the good accomplishes. This leads to an unhealthy desire for success beyond God’s intention. One may also will the Good only in part. This is a common symptom of today’s Christian, who is often so absorbed with the busyness of life that they fail to see the eternally significant things in their lives. Kierkegaard exhorts us to cut out the useless vines from our lives in pursuit of willing one thing.
To truly will one thing, one must be willing to do all or suffer all. It does not matter how much one accomplishes. The one who suffers alone for life with true devotion to God accomplishes more in eternity than the double-minded one who makes great strides in the world. Finally, Kierkegaard challenges the group orientation of the institutions of this world. In eternity, one will stand alone before God. Therefore in this life, we must learn to be individuals and take responsibility for the eternal implications of our actions. Kierkegaard recognizes that few of us are up to this monumental task. His suggestions in Purity of Heart are intended to make us aware of our inability as well as our responsibility. He suggests the office of Confession as a means to examine ourselves and come before God with our failures. By learning the eternal significance of all we do, we can truly be said to will one thing.
Kierkegaard begins Purity of Heart by comparing the temporal and the eternal. Quoting from Ecclesiastes, he notes that the notion of eternity is written on the hearts of men, but they are in denial of this fact. Human life is generally comprised of an attempt to divert attention from this fact, until death comes and it is far too late. Kierkegaard states that we only have two faculties, gifts of God’s grace, that enable us to see our lives in light of the eternal: repentance and remorse. Unfortunately, remorse only comes at the “eleventh hour,” or the hour of desperation when all human means have failed. Kierkegaard invites his reader to embrace a life of repentance and remorse before that fateful day. He claims that this can be done only by purity of heart, accomplished only by willing one thing. For Kierkegaard, this one thing is “the Good in truth.”
However, our lives are filled with obstacles to willing the Good in truth. Sometimes we do not truly will the Good at all. We merely chase after pleasant experiences that make us feel fulfilled. For Kierkegaard, this is foolish and double-minded, for the rewards of the temporal are generally inversely proportional to the rewards of eternity. Others will the Good only to gain those rewards, while still others will the Good out of fear of punishment. Kierkegaard points out that these are inauthentic ways of living, for we often do not understand that punishment can be a part of a greater cure. Only the one who wills the Good without any consideration for self-preservation can truly be called pure of heart.
Kierkegaard also points out more insidious forms of double-mindedness. One may will the Good egocentrically. In other words, he may want to take the credit for what the good accomplishes. This leads to an unhealthy desire for success beyond God’s intention. One may also will the Good only in part. This is a common symptom of today’s Christian, who is often so absorbed with the busyness of life that they fail to see the eternally significant things in their lives. Kierkegaard exhorts us to cut out the useless vines from our lives in pursuit of willing one thing.
To truly will one thing, one must be willing to do all or suffer all. It does not matter how much one accomplishes. The one who suffers alone for life with true devotion to God accomplishes more in eternity than the double-minded one who makes great strides in the world. Finally, Kierkegaard challenges the group orientation of the institutions of this world. In eternity, one will stand alone before God. Therefore in this life, we must learn to be individuals and take responsibility for the eternal implications of our actions. Kierkegaard recognizes that few of us are up to this monumental task. His suggestions in Purity of Heart are intended to make us aware of our inability as well as our responsibility. He suggests the office of Confession as a means to examine ourselves and come before God with our failures. By learning the eternal significance of all we do, we can truly be said to will one thing.