Kierkegaard notoriously resists easy categorization when it comes to philosophical and theological doctrines. This is especially the case for understanding the relationship of divine will and human freedom. As Barrett explains so well in his new book, Kierkegaard stresses the singular importance of God’s grace and also the radical value of individual responsibility. Making sense of this striking tension is the task that Barrett undertakes. Impressively, though, he does not attempt to offer an interpretation whereby Kierkegaard could be located on some systematic chart mapping the libertarians, compatibilists, and determinists. Instead, Barrett leans hard into Kant's influence on Kierkegaard and suggests that a better way of interpreting the complicated authorship is by appreciating the "upbuilding" dynamic in play. Hence, Barrett’s goal is not to present an argument for a specific Kierkegaardian theological position, but to invite readers to develop the virtues of "responsible gratitude" and "grateful responsibility" by reading Kierkegaard. In a rigorous and existentially viable account, Barrett’s analysis is both convincing and inspiring. Highly recommended. Advanced undergraduates through faculty.

Choice Reviews

If you understand how Kierkegaard navigates the problem of grace and freedom, there is a sense in which you understand his approach to Christian writing. On this subject, there is no better guide than Lee C. Barrett. This book situates Kierkegaard’s treatment of the will against the backdrop of previous debates and, even more importantly, models how to read him well.

Carl S. Hughes, Texas Lutheran University

Investigating Kierkegaard’s apparent ambivalence on the classic problem of God’s will and human freedom, Barrett reveals Kierkegaard to be a theological thinker of the first rank. Focusing upon Kierkegaard’s destabilizing and evocative rhetorical strategies throughout his literature, and employing perspectives from the later Wittgenstein, combined with deep knowledge of Kierkegaard’s philosophical and theological historical context (particularly Kant), Barrett convincingly shows how Kierkegaard circumvents the traditional metaphysical conundrums on God’s will and human freedom. Instead, Kierkegaard radically resituates the issue by pointing to the contexts of the passional and edifying uses of language about God’s will and human freedom that create a “stereoscopic vision,” “an upbuilding antinomy” nurturing, not theoretically but in one’s life, strenuous striving as well as utter restful reliance on God. Barrett’s fresh, insightful study will be welcomed by anyone concerned with questions surrounding God’s will and human freedom, but more broadly by anyone concerned with the very practice and task of theology today.

David J. Gouwens, Brite Divinity School

One of our most trustworthy guides into Søren Kierkegaard offers here a thick description of the Dane’s struggle with the tensive valorization of divine and human agency. Exhibited in the process is Kierkegaard’s rhetorical style of doing theology that privileges practical reason over theoretic reason while emphasizing the necessary involvement of certain forms of passion, disposition, and virtue within religious practice. Readers will be grateful for this refreshing portrayal of Kierkegaard as theologian.

Curtis L. Thompson, Thiel College