Love has its priests in the poets, and one hears at times a poet's voice which worthily extols it. But not a word does one hear of faith. Who is there to speak in honor of that passion? Philosophy "goes right on." Theology sits at the window with a painted visage and sues for philosophy's favor, offering it her charms. It is said to be difficult to understand the philosophy of Hegel; but to understand Abraham, why, that is an easy matter! To proceed further than Hegel is a wonderful feat, but to proceed further than Abraham, why, nothing is easier! Personally, I have devoted a considerable amount of time to a study of Hegelian philosophy and believe I understand it fairly well; in fact, I am rash enough to say that when, notwithstanding an effort, I am not able to understand him in some passages, it is because he is not entirely clear about the matter himself. All this intellectual effort I perform easily and naturally, and it does not cause my head to ache. On the other hand, whenever I attempt to think about Abraham I am, as it were, overwhelmed. At every moment I am aware of the enormous paradox which forms the content of Abraham's life, at every moment I am repulsed, and my thought, notwithstanding its passionate attempts, cannot penetrate into it, cannot forge on the breadth of a hair. I strain every muscle in order to envisage the problem--and become a paralytic in the same moment. I am by no means unacquainted with what has been admired as great and noble, my soul feels kinship with it, being satisfied, in all humility, that it was also my cause the hero espoused; and when contemplating his deed I say to myself: "_jam tua causa agitur._[15]" I am able to identify myself with the hero; but I cannot do so with Abraham, for whenever I have reached his height I fall down again, since he confronts me as the paradox. It is by no means my intention to maintain that faith is something inferior, but, on the contrary, that it is the highest of all things; also that it is dishonest in philosophy to offer something else instead, and to pour scorn on faith; but it ought to understand its own nature in order to know what it can offer. It should take away nothing; least of all, fool people out of something as if it were of no value. I am not unacquainted with the sufferings and dangers of life, but I do not fear them, and cheerfully go forth to meet them.... But my courage is not, for all that, the courage of faith, and is as nothing compared with it. I cannot carry out the movement of faith: I cannot close my eyes and confidently plunge into the absurd--it is impossible for me; but neither do I boast of it....