References in periodicals archive ?
Fear and hope are like two wings of a bird: when adjoined, the flier can carry on with flight, but when either dysfunctions, the bird flies into perdition [4] Hope meanwhile moderates fear so that the wayfarer would not dive into despair.
Shams Tabrizi ha also explicated hope as: "But there exists no despair.
3/2923)'Tis not proper to despair of such a Benefactor: cling to the saddle-strap of this Mercy.
3638/1)God hath smitten the neck of despair, inasmuch as sin and disobedience have become obedience.
Despair is copper, and the elixir for it is (God's) regard.
Despair is a terminal illness that is to be remedied by God in whose will one may sublimate his copper of dismay into the gold of hope.
Do not despair, my soul, for hope has manifested itself; The hope of every soul has arrived from the unseen.
Despair (sickness of the spirit) and divine forgiveness are decisive psychological and theological themes essential to both Soren Kierkegaard's relational vision of 'the self before God' and his own personal struggles with guilt and the consciousness of sin.
Indeed, in his anxiety over sin and a discernible need for divine reassurance, Kierkegaard can be regarded as the modern inheritor of the scrupulous self-scrutiny of Luther: struggling, through the dark clouds of melancholy and despair, with self and God in the spiritual crucible of Anfechtung (see Podmore, 2006).
In this assertion, there can be heard echoes of Charles Carr's (1973) earlier claim that the "penetrating quality of Kierkegaard's insights into guilt, dread, sin, and despair also render him worthy of recognition as the father of modern therapeutic psychology" (p.
Furthermore, by this reading I suggest that in articulating this view through the 'higher' pseudonymous identity of Anti Climacus (the author of The Sickness unto Death), Kierkegaard creates a therapeutic hermeneutic which aims not only to alleviate the despair of his reader, but also to come to terms with his own difficulties in accepting the 'impossibility' of self-forgiveness.
Here Kierkegaard also devises a way to speak to what he regarded as the omnivorous despair of the present age without compromising his own ostensibly humble claim to be "without authority" (e.
despair is the hopelessness of not being able to die.
It is in this last sense that despair is the sickness unto death, this tormenting contradiction, this sickness of the self, perpetually to be dying, to die and yet not die, to die death.