There is no analogy for God, or “Godness” without God’s graciousness to stoop down to us in our stuttering tongues and depraved hearts, and therein meet us with the possibility to know Him in a corresponding way in and through the analogy and bond of Christ’s faith for us. So, Christ’s faith in His vicarious humanity is the whence by which an analogy for knowledge of God obtains. This is the case because God is God, and we are not. It isn’t just that we are sinners, it is that we are creatures who by definition are finite. As such, even prior to the Fall (cf. Gen. 3), we were “handicapped” in regard to reaching the elevated heights of God’s own inner life and reality (in se). Without God’s grace, which is first exemplified in His first canonizing Word, ‘In the Beginning God created,’ there is no first order basis for the creature to reach out or up to their Creator; there is no whence for God inherent to the creature, there is only the need and constant dependence upon God’s first and last word of Grace. As Christians we have come to spiritually recognize this as the basis by which we live and move in a world contingent upon God’s Grace; we have come to recognize by the Holy Spirit that God’s Grace is Jesus Christ, and that in Christ we can come to analogize God—but only because God first analogized Himself for us in His election to not be God without us, but with us in the mediatorial humanity assumed by the eternal Logos who we know preciously as, Jesus Christ our Lord and Savior.
It is in this logic of grace that someone like Søren Kierkegaard would repudiate attempts, classical or modern, to offer proofs for God and His Self-existence. For SK, as we have just been opining ourselves, the bases for knowledge of God is not an analytical or systematic bases, but instead one where we as liminal creatures are confronted with our deep need for a personal God and Savior. For SK, though, it is not ‘our need’ that becomes the ‘foundation’ for our approach to God, instead it is God’s approach towards us in Jesus Christ, in Grace, wherein knowledge of God inheres. This has multitudinous applications, but without getting into those in mass, let’s hear some from Andrew Torrance and his commentary on SK in this direction.
this is how people behave with respect to God – people forget that God exists and they consider whether it is the best thing, the most satisfactory thing, to have a God.
Christian thought is constantly faced with the danger and temptation of reducing God to a mere human concept and a relationship with God to a human worldview. This perpetuates a perception that human beings possess a certain authority over both ‘God’ and the Christian faith. Accordingly, Christians become preoccupied with such activities as demonstrating the truth of Christianity, for example, by engaging in rationalistic attempts to prove the existence of ‘God’. Or, alternatively, the devote themselves to speculating over the doctrine of ‘God’ in a way that makes little or no difference to their becoming followers of Jesus Christ. Under these circumstances, ‘God’ all too easily becomes a postulate to keep systematic theologians in business rather than the Lord who personally calls individuals to active lives of discipleship. Reflecting on this dynamic, Lee Barrett writes, in a passage that takes us to the very heart of Kierkegaard’s theological vision:
Even if God is said to transcend the categories of space and time, God is still treated as something whose mode of being can be an object for speculation and metaphysical description. According to such a practice, God would have to exhibit recognizable differentiating features and possess attributes that could be compared with the attributes of other beings. But for Kierkegaard, ‘God’ is not the name of any item locatable within the domain of finite beings, or of an entity recognizable by way of contrast to finite beings … Diverging from a certain kind of academic approach to theology, Kierkegaard resisted the tendency to specify the meaning of ‘God’ by compiling an inventory of identifying characteristics, no matter how lofty such characteristics might sound. Kierkegaard does not define God in terms of such daunting metaphysical properties as omnipotence, omniscience, and so forth. Rather, Kierkegaard seeks to give ‘God’ meaning by exhibiting the concept’s role in the life of devotion to God.
For Kierkegaard, as I have sought to show, the Christian faith is not primarily grounded in the human imagination or understanding but in God’s personal and dynamic engagement with the world in and through Jesus Christ. It is grounded in the living God who encounters persons in history and draws them to participate in a life of devotion to God. In its truest form, therefore, the Christian faith exists as a living witness and active expression of God’s relationship to us in and through Jesus Christ. It is out of a passionate devotion to the personal reality of God that an individual takes up the task of becoming a Christian.
For the ‘school’ theologian what has been written is hard to hear, but maybe they should. Regardless, as Torrance (and Barrett) have annunciated for us, for SK, what is of premium importance for the Christian, in regard to their knowledge of and relationship with God, is driven by ‘personalist’ loci.
I originally framed this post through a lens that the quote itself does not exactly correspond to; at least not directly. But I think analogy is an important piece to this; at least insofar as that implicates a discussion on the whence of God for us. If we were to think constructively, as I am attempting to do, we might see a discussion on analogy as important to SK’s theology, and then Christian theology in general, in the sense that it serves as a focus, a modal focus, that allows us to understand how it might be that God alone in His gracious movement, ought to serve as the One who controls how we come to a knowledge of Him; how it is that we become Christians at all.
If the analogy for knowledge of God, and thus the entrée point for becoming a Christian, is always already one that is grounded in the movement of God’s Grace for us; if that movement eventuates in His condescension to be with and for us in Christ, and in that movement the Christ in His humanity provides the ‘faith’ through which a genuine knowledge of God can be gotten; then theologies that attempt to find a knowledge of God, or ‘Godness,’ outwith God’s Self-delimited parameter for that to happen, indeed in the assumed flesh of the Son of Man, will not ultimately provide for a sound basis towards a genuine knowledge of the living God. Further, if the Christian’s basis for knowledge of God, and thus the whence of becoming a Christian, is necessarily based upon encounter with this living God for us in the illumined face of Jesus Christ, then there can be no refraction of this movement; a refraction wherein we come to God based on an analogy that is outside of this gifted parameter in God’s Grace.
If what I am getting at isn’t clear enough: What I am, once again!, arguing, is that an analogy of being that presumes upon the meta-idea of an abstract humanity, one that is not enclosed by the humanity of Christ, one that presumes on a logico-deductive schemata that comes prior to this encounter, will only lead this sort of school theologian to be engaging with an impersonal and self-projected conception of the living God. Remember, the Christian, by definition, is one who calls Jesus Christ, Lord; but only by the Spirit. It is this Gift that keeps on giving; giving as the Bread of Life that sustains us moment by moment. To construct a foreign ground, another foundation other than Christ (cf. I Cor 3.11), even after someone has ostensibly come to encounter with Christ, would be similar to being the Israelite who was redeemed out of Egypt, baptized in the Red Sea, and then began to worship Yahweh through a Golden Calf of their own making. Becoming a Christian never flutters this way or that, it always finds its wind through the breath it first encountered through the living voice of God in the face of Jesus Christ. As such, knowledge of God is always already contingent upon this voice; that doesn’t change after-the-fact. The fact remains that God is God, and our knowledge of Him is fully dependent upon Him meeting us every moment of everyday in the givenness of His own voice.
If we reject the proposal I’m driving at in this post, then we place ourselves in a position to manipulate God’s voice into a tertium quid that is no-God; and an übermensch of our own projection (cf. Rom. 1.18ff). What often trips folks up at this point is the Tradition. The Trad is school theology, of the sort that SK, Barth, Torrance et al. did not fully abandon, instead they all engaged with it as if a worthy fish-monger engages with his catch; as if the Trad itself is only a proximate iteration full of bones, and juicy flesh, but full of bones needing to either be removed, or purposed in reformulated ways—under the pressure that is provided for by the Christian who is in a constant and fresh relationship with the living voice of God in Jesus Christ.
 Andrew B. Torrance, The Freedom To Become A Christian: A Kierkegaardian Account of Human Transformation in Relationship with God (London/New York: Bloomsbury T&T Clark, 2016), 189-90.