Come hither all, all ye—with him is rest; and he will raise no difficulties, he does but one thing: he opens his arms.

He will not first ask you, you sufferer—as righteous men, alas, are accustomed to, even when willing to help—“Are you not perhaps yourself the cause of your misfortune, have you nothing with which to reproach yourself?”… But he will not ask you thus, will not in such cruel fashion be your benefactor. And if you are yourself conscious of your sin he will not ask about it, will not break still further the bent reed, but raise you up, if you will but join him. He will not point you out by way of contrast, and place you outside of himself, so that your sin will stand out as still more terrible, but he will grant you a hiding place within him; and hidden within him your sins will be hidden. For he is the friend of sinners. Let him but behold a sinner, and he not only stands still, opening his arms and saying “come hither,” nay, but he stands—and waits, as did the father of the prodigal son; or he does not merely remain standing and waiting, but goes out to search, as the shepherd went forth to search for the strayed sheep, or as the woman went to search for the lost piece of silver. He goes—nay, he has gone, but an infinitely longer way than any shepherd or any woman, for did he not go the infinitely long way from being God to becoming man, which he did to seek sinners?…

Who spoke these words of invitation?

He that invites. Who is he? Jesus Christ. Which Jesus Christ? He that sits in glory on the right side of his Father? No. From his seat of glory he spoke not a single word. Therefore it is Jesus Christ in his lowliness, and in the condition of lowliness, who spoke these words.

Is then Jesus Christ not the same? Yes, verily, he is today, and was yesterday, and all those years ago, the same who abased himself, assuming the form of a servant—the Jesus Christ who spake these words of invitation. It is also he who hath said that he would return again in glory. In his return in glory he is, again, the same Jesus Christ; but this has not yet come to pass…

It is the lowly Jesus Christ, a humble man, born of a maiden of low degree, whose father is a carpenter. To be sure, his appearance is made under conditions which are bound to attract attention to him. The small nation among whom he appears, God’s Chosen People as they call themselves, live in anticipation of a Messiah who is to bring a golden period to land and people. You must grant that one form in which he appears is as different as possible from what most people would have expected. On the other hand, his appearance corresponds more to the ancient prophecies with which the people are thought to have been familiar. Thus he presents himself. A predecessor has called attention to him, and he himself fastens attention very decidedly on himself by signs and wonders which are noised abroad in all the land—and he is the hero of the hour, surrounded by unnumbered multitudes of people wheresoever he fares. The sensation aroused by him is enormous, everyone’s eyes are fastened on him, everyone who can go about, aye even those who can only crawl, must see the wonder—and everyone must have some opinion about him, so that the purveyors of ready-made opinions are put to it because the demand is so furious and the contradictions so confusing. And yet he, the worker of miracles, ever remains the humble man who literally hath not where to lay his head…

Christ, let me say so with the utmost seriousness, is not an actor; neither is he a merely historical personage since, being the paradox, he is an extremely unhistorical personage. But precisely this is the difference between poetry and reality: contemporaneousness. The difference between poetry and history is no doubt this, that history is what has really happened, and poetry, what is possible, the action which is supposed to have taken place, the life which has taken form in the poet’s imagination. But that which really happened (the past) is not necessarily reality, except in a certain sense, viz., in contrast with poetry. There is still lacking in it the criterion of truth (as inwardness) and of all religion, there is still lacking the criterion: the truth FOR YOU. That which is past is not a reality for me, but only my time is. That which you are contemporaneous with, that is reality for you. Thus every person has the choice to be contemporaneous with the age in which he is living and also with one other period, with that of Christ’s life here on earth; for Christ’s life on earth, or Sacred History, stands by itself, outside of history.

– Søren Kierkegaard, from Preparation for a Christian Life