Abstract
Simon D. Podmore,
Struggling with God: Kierkegaard and the Temptation of Spiritual Trial
, James Clarke: Cambridge, 2013; 290 pp.: 9780227173435, £25.00 (pbk)
Simon Podmore is establishing a distinctive place within Kierkegaard studies and one which is promising a significant contribution to wider theological discourse. In this book, as in other work, he approaches Kierkegaard from the point of view of what, once upon a time, would have been called ‘ascetic theology’ but which, today, is more generally referred to as ‘spirituality’. In this case, however, the older term has the benefit of signalling that this is indeed a contribution to theological reflection and, especially, to the analysis and interpretation of faith and of what it means for human beings to be regarded as ‘spiritual’ beings. As the title also indicates, the more particular focus is on the phenomenon of temptation and, especially, the kind of temptation referred to by Kierkegaard as Anfægtelse or, in Luther’s German, Anfechtung. The difficulties of finding an exact translation for this term take up the first chapter, with Podmore concluding that although Kierkegaard’s usage carries a range of meanings ‘the temptation of spiritual trial’ probably covers the most important. All of this may, of course, be less of a problem for the Scots than for the English, since ‘fecht’ (‘fight’) remains in current use north of the border. In any case, Kierkegaard’s usage is shown to have developed against long-standing traditions of writing about spiritual struggle or combat across Christian confessions – for which the biblical story of Jacob wrestling with the angel has consistently provided a classic source text. Podmore demonstrates how, in addition to Luther himself, medieval mysticism (notably Tauler), Johann Arndt and, perhaps surprisingly to some, Jacob Boehme become vital sources for Kierkegaard. Less surprisingly, however, Kierkegaard’s own experience of spiritual trial plays a decisive role in making this a central concept in his theology.
After the chapter on translation, the major part of this book (chapters 2—7) is devoted to a thorough review of the relevant sources and to showing how Kierkegaard builds on them. Indeed we are led to see how experiences of spiritual trial illuminate just what is at stake in existing as spirit ‘before God’. The concluding chapter shows further post-Kierkegaard developments with special reference to Bonhoeffer and Heidegger. Given restrictions of space, this last is little more than suggestive but there is certainly something to explore here.
This is more than a book about Kierkegaard, it is also a reminder of the theological resources of Christian spiritual traditions. Unfortunately, we live in an age when clergy are more likely to opt for in-service courses on management and leadership than ascetic theology – and then wonder why society shows a sharply declining interest in the Church! In an age when faith can no longer be taken for granted and will probably only survive by virtue of our readiness for the risks involved in real spiritual struggle, Podmore’s work is a call to arms that we should be heeding.
Disappointingly, this great read is marred by the appalling copy-editing, and there are few pages without minor, and sometimes not so minor, errors.