To become sober is: to come to oneself in self-knowledge and before God as nothing before him, yet infinitely, unconditionally engaged. P. 104

From the Christian point of view it stands firm that the truly Christian venturing requires probability. p. 101

The world and Christianity have completely opposite conceptions. The world says of the apostles, of the Apostle Peter as their spokesman, "He is drunk,"-and the Apostle Peter admonishes, "Become sober." Consequently the secular mentality considers Christianity to be drunkenness, and Christianity considers the secular mentality to be drunkenness. "Do become reasonable, come to your senses, try to become sober"-thus does the secular mentality taunt the Christian. And the Christian says to the secular mentality, "Do become reasonable, come to your senses, become sober." The difference between secularity and Christianity is not that one has one view and the other another-no, the difference is always that they have the very opposite views, that what one calls good the other calls evil, what the one calls love the other calls selfishness, what the one calls piety the other calls impiety, What the one calls being drunk the other calls being sober. it is precisely the drunken man, the apostle, who finds it necessary to bring home to the sober (I assume) world the admonition: "Become sober!" This very admonition may, as intended, most severely wound the callous secular mentality, which as a rule cannot be wounded very easily or disconcerted.

The Spirit brings faith, the faith.

The life-giving Spirit is the very one who slays you; the first thing the life-giving Spirit says is that you must enter into death, that you must die to – it is this way in order that you many not take Christianity in vain. A life-giving Spirit – that is the invitation; who would not willingly take hold of it! But die first – that is the halt!

As soon as the discourse is about a holy spirit, about believing in the holy spirit, how many do you think believe in that? Or when the discourse is about an evil spirit that should be renounced: how many do you think believe in such a thing? How can this be? Is it perhaps because the subject becomes too earnest when it is the holy spirit? For I can talk about, believe in, the spirit of the age, the spirit of the world, and the like and do not thereby need to think of anything specific. It is a kind of spirit, but I am not absolutely bound by what I say. And not being bound by what one says is highly prized.

That which distinguishes the Christian narrow way from the common human narrow way is the voluntary. Christ was not someone who coveted earthly things but had to be satisfied with poverty – no, he chose poverty.

Then he rises from the table and goes out into the Garden of Gethsemane; there he sinks down – oh, that it had happened already! He sinks down, doomed (dodsens) – indeed, was he really any more a dying man (Doende) on the cross than in Gethsemane! If the suffering on the cross was a death agony – ah, this agony in prayer was also a mortal combat; nor was it bloodless, for his sweat fell like drops of blood to the earth.

His life from the very beginning is a story of temptation; it is not only one particular period in his life, the forty days, that is the story of temptation – no his whole life is a story of temptation (just as it is also of suffering). Every moment of his life he is tempted – that is, he has this possibility in his power, to take his calling, his task, in vain.

Imagine a person who has been and is addicted to a passion. There comes a moment (as it does to everyone, perhaps many times – alas, perhaps many times in vain!), a moment he seems to be brought to a halt: a good resolution is awakening. Imagine that one morning he said to himself (let us suppose him to be a gambler), “I solemnly vow that I will nevermore have anything to do with gambling, never – tonight will be the last time” – ah, my friend, he s lost! I would rather bet on the opposite, however strange that may seem. If there was a gambler who said to himself, “Well, now, you may gamble every blessed day all the rest of your life – but tonight you are going to leave it alone,” and he did – ah, my friend, he is saved for sure! The first gambler's resolution is a trick by the craving, and the second gambler's is to fool the craving.