The title, Knight of Faith, is taken from Fear and Trembling by Soren Kierkegaard. This knight is an ordinary man who believes Gods word to him against all appearanceslike Abraham, the original knight of faith, did with Isaac. He enters this narrow way of faith, where few venture. Kierkegaard says he is very different from the knight of infinite resignation who believes the answer will come sometime, if not in this life then in the next. About this knight of faith Kierkegaard writes, But if I knew where there was such a knight of faith, I would make a pilgrimage to him on foot, for this prodigy interests me absolutely. I would not let go of him for an instant, every moment I would watch to see how he managed to make the movements, I would regard myself as secured for life and would divide my time between looking at him and practicing the exercises myself, and thus would spend all my time admiring him. This knight of faith is found in Norman Percy Grubb. He looked the ordinary man, such as any ordinary man, but he had discovered the keys of the kingdomfaithand shared it with all. As you read his letters you too will find a remarkable, yet very human, person who spent a lifetime seeking Gods face, believing by virtue of the absurd and relentlessly sharing in every way possible that which God had given him. The world will not always recognise the true knight, but he is therebutcher, baker or candlestick makerora housewife with a vision of the impossible!

Knights of Faith and Resignation brings out the richness of Kierkegaard's creative invention, the contemporary relevance of his contrasts between resignation and faith, and his probing conceptual analysis of aesthetic, moral, and religious psychology and life-perspectives. And in tracing Kierkegaard's analysis of objectivity, subjectivity, virtue ethics, passion, dilemmas, commitment, and self-reflection, Mooney brings out a striking convergence between Kierkegaard and analytic philosophy -- the tradition of Socrates, Kant, and Wittgenstein, and its more contemporary practitioners, writers like Charles Taylor, Thomas Nagel, Stanley Cavell, Bernard Williams, and Harry Frankfurt.

In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be . . . going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows. . . except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.

The author praises Gratian’s zeal for instruction in the Faith, and speaks lowly of his own merits. Taught of God Himself, the Emperor stands in no need of human instruction; yet this his devoutness prepares the way to victory. The task appointed to the author is difficult: in the accomplishment whereof he will be guided not so much by reason and argument as by authority, especially that of the Nicene Council.

Now recognized as one of the nineteenth century's leading psychologists and philosophers. Kierkegaard was among other things the harbinger of exisentialisim. In FEAR AND TREMBLING he explores the psychology of religion, addressing the question 'What is Faith?' in terms of the emotional and psychological relationship between the individual and God. But this difficult question is addressed in the most vivid terms, as Kierkegaard explores different ways of interpreting the ancient story of Abraham and Isaac to make his point.

The ancient warrior code which persisted in medieval Christian Europe dictated that a man's greatest virtues were physical strength, skill at arms, bravery, daring, loyalty to the chieftain and solidarity within the tribe. The primitive Church had been diametrically opposed to such ideals, however by the early 8th century the Church had grown wealthy, and the Saracen invasions of Spain and France posed a threat to that wealth. The Roman Church began to support war in defence of the faith, and by channelling the martial spirit into the service of God, the brutal warrior of the past was transformed into a guardian of society.

Swedish author Jan Guillou follows up the highly acclaimed The Road to Jerusalem with the second book in his Knights Templar trilogy. The Knight Templar follows Arn's adventures in the Holy Land, where he discovers that the infidel Saracens aren’t as brutish and uncivilised as he had been led to believe, and that in fact there is another, darker side to the teaching of the Cistercians.