"Christianity needs no defense, and cannot be served by means of any defense—Christianity is always on the offensive. To defend Christianity is the most indefensible of all distortions of it, the most confusing and the most dangerous—it is unconsciously and cunningly to betray it. Christianity is always on the offensive; in Christendom, consequently, it attacks from behind." Here we meet with the first definite anticipation of the attack which Kierkegaard was soon to make upon the open or tacit assumption, current in Christendom, of an established Christian order." The Christian Discourses were begun immediately after SK completed Works of Love in August 1847 and were completed in the early part of February 1848, a few days before the revolution in Paris set in motion the train of events that led, in March, to the rising in Slesvig and Holstein and to the popular movement in Copenhagen that resulted in parliamentary government in Denmark. SK regarded these discourses as incendiary both to the conservative establishment that was passing away and to the liberal order that appeared to be replacing it. Kierkegaard categorically affirmed that Christianity meant ‘staking all upon uncertainty’ and ‘venturing far out’ into the unknown; Christian faith involved a personal encounter made in ‘fear and trembling and without the deceptive security of rational belief; the decisive importance of the personal relationship dispensed with any need to produce a defence or proof of the truth of Christianity. Kierkegaard uses the striking phrase, the unusual image and the paradox in this book to keep his reader interested. He "laid the groundwork for the attack on Christendom in the second and third parts of his book by emphasizing that Christianity is a redemptive faith but it is also a demanding faith. Bradly Dewey stressed that in reading Christian Discourses one shouldn't "ponder Kierkegaard's faith and forget your own." He said there is a power and fervor and passion that course through Kierkegaard's Christian works. Kierkegaard elaborated the Christological dialectic even more essentially by giving an increasingly polemical shape to the narrative form of the discourse (cf. Christian Discourses 1848) and by allowing both aspects to be fused with the theological and conceptual literary expression of the late pseudonym, Anti-Climacus, above all in Practice in Christianity (1850)." He offered another description (or version) of the subjective method of overcoming doubt. There he claims that it is an irrationality to want to deal with