love, God, the Trinity, sin, et cetera, and never get to the business of "actually" making a decision in time to become a Christian who could then act on the basis of that decision. He discussed the inner and the outer relationship existing in belief. "Compared with the Hegelian notion that the outer is the inner and the inner the outer, it certainly is extremely original. But it would be even more original if the Hegelian axiom were not only admired by the present age but also had retroactive power to abolish, backward historically, the distinction between the visible and invisible Church. The invisible Church is not a historical phenomenon; as such it cannot be observed objectively at all, because it is only in subjectivity." There has to be a balance between objective and subjective knowledge. Hegel went to the extreme objective side so Kierkegaard decided to go to the extreme subjective side. Even some theistic realms of thought do not agree with the implications that this phrase carries. For instance, C. S. Lewis argues against the idea that Christianity requires a "leap of faith," (as the term is most commonly understood). One of Lewis' arguments is that supernaturalism, a basic tenet of Christianity, can be logically inferred based on a teleological argument regarding the source of human reason. Nonetheless, some Christians are less critical of the term and do accept that religion requires a "leap of faith". What is often missed is that Kierkegaard himself was an orthodox, Scandinavian Lutheran in conflict with the liberal theological establishment of his day. His works built on one another and culminated with the orthodox Lutheran conception of a God that unconditionally accepts man, faith itself being a gift from God, and that the highest moral position is reached when a person realizes this and, no longer depending upon her or himself, takes the leap of faith into the arms of a loving God. In a Lutheran context, the leap of faith becomes much clearer. Jacobi, Hegel, and C.S. Lewis wrote about Christianity in accordance with their understanding but Kierkegaard didn't want to do that. He felt that it was too dangerous to put in writing what was most holy to himself. He said, "Not even what I am writing here is my innermost meaning. I cannot entrust myself to paper in that way, even though I see it in what is written.