Very well, then, the Christian life, with its clear directive, is superior to the æsthetic existence. But how is this: are we not all Christians in Christendom, children of Christians, baptized and confirmed according to the regulations of the Church? And are we not all to be saved according to the promise of Our Lord who died for us? At a very early time Kierkegaard, himself desperately struggling to maintain his Christian faith against doubts, had his eyes opened to this enormous delusion of modern times and was preparing to battle against it. The great idea and task for which he was to live and to die--here it was: humanity is in apparent possession of the divine truth, but utterly perverts it and, to cap injury with insult, protects and intrenches the deception behind state sanction and institutions. More appalling evil confronted not even the early protagonists of Christianity against heathendom. How was he, single-handed, magnificently gifted though he was, to cleanse the temple and restore its pristine simplicity? Clearly, the old mistake must not be repeated, to try to influence and reform the masses by a vulgar and futile "revival," preaching to them directly and gaining disciples innumerable. It would only lead again, to the abomination of a lip service. But a ferment must be introduced which--he hoped--would gradually restore Christianity to its former vigor; at least in individuals. So far as the form of his own works is concerned he was thus bound to use the "indirect method" of Socrates whom he regards as his teacher. In conscious opposition to the Sophists who sold their boasted wisdom for money, Socrates not only made no charges for his instruction but even warned people of his ignorance, insisting that, like a midwife, he only helped people to give birth to their own thoughts. And owing to his irony Socrates' relation to his disciples was not in any positive sense a personal one. Least of all did he wish to found a new "school" or erect a philosophic "system."