“Unconditional commitment” is the term Hubert Dreyfus used in explaining a core concept in Søren Kierkegaard’s philosophy. It is a risky leap of faith that overcomes nihilism and gives meaning to our lives and our every action. All other commitments are flimsy and can fail, so we need some ultimate commitment to prop up our lives and use as a lens to see our lives through. The example Dreyfus uses is Martin Luther King and his civil rights movement—King wakes up every day knowing all his actions are directed towards his cause, and this is what gives his life meaning. Every moment was around social justice and civil rights, and all of his choices or value in life is guided by this single source of purpose. For Dreyfus, his unconditional commitment is teaching, which engrosses him entirely and he puts everything into it. And it truly made Dreyfus one of the greatest teachers and made his 87 years on this earth truly meaningful. However, the opportunity costs, the incomplete knowledge of the decision, and the complete devotion are some of what make an unconditional commitment an inherently risky decision to take.

What is the application to the Christian life? It’s straightforward and what Kierkegaard originally intended, that is, Christianity is the proper unconditional commitment. We have to see our entire life through the lens of Christianity: every action, decision, and plan. Deviating from this leads to inauthenticity, existential anxiety, and a failure to be ourselves. To stick to a commitment is a truism. For a commitment to be unconditional means that it is ultimate. To become and be a Christian is to live a life based on an unconditional commitment to Christ.

Eternal priorities are the ultimate priority. It gives everything else meaning. They are the priorities that prioritize everything else in life. Eternal priorities are related to the purpose Christians are put on earth for: spiritual growth, serving others, and, above all, serving God. As we take every step, make every action, choose every decision, we must always remember our ultimate priorities. The priorities that transcend time. Past and future are insignificant in comparison, and, in the present, we must reflect and reorganize our priorities to match the eternal priorities.

Every morning we must take on our new life. We have to enter the perspective of eternity to know our true selves. How we forget so easily is beyond me. Perhaps our animalistic side is somehow primary and we have to deliberately enter into more sober thinking. Even beyond the human, we have to try our best to reconnect with the Lord and ask for forgiveness of our sins. We can be grateful for everything by virtue of the light the Lord provides. Nothing can shake this core of faith.

Why are these priorities of infinite importance yet so easily forgettable? Is it because we believe it’s a part of our private lives and it crumbles as soon as the public knocks on the door? If so, we must integrate our beliefs into all areas of our life. We have to remind ourselves every day we wake up. If we look through the lens of eternity properly, we can enjoy our lives and appreciate the insignificance of our day-to-day to enjoy it. Like a stroll through the garden, even war and plague are nothing in the eternal perspective.

We are not meant for this world. But we are not prepared for the eternal either. We struggle awkwardly to have a glimpse at the eternal. The gap between eternal priorities and what we have here on earth is so vast that it seems impossible to apply. How do we apply eternal priorities to everyday practical priorities? Aren’t they insignificant compared to the eternal? In a sense, yes. But our day-to-day can contribute minutely to the eternal and have lasting compound effects.

We should remember the new covenant in contrast with the old. We have been saved eternally and made anew to obey the command of God in each situation rather than through legalistic laws. The knowledge of God is readily accessible to us through the Holy Spirit insofar as spiritual purity and morality, but we also have intellectual confidence that the experience of the Holy Spirit is more real than anything here on earth.

Freedom is often the central topic for existentialist thinkers. Radical freedom is a trait specific to humans and the experience of being a human. Freedom leads to uncertainty, anxiety, and all sorts of life’s complexities. We may choose to ignore our radical freedom, but this too has consequences. Ignoring our freedom is also a choice. Perhaps not as deliberate, but this can be all the more toxic. Kierkegaard diagnoses this neglect of our own freedom as the chief source of existential anxiety. It is interesting that secular thinkers also neglect freedom as the ultimate sin.

For the Christian, the freedom we have is a gift from God. Perhaps it is our ultimate gift. We have to nurture it and exercise our freedom wisely. We must use it to grow and make choices that align with God. This is our true purpose and the reason why we are on this earth at all; truly, all of our choices need to be deliberate and informed by our commitment to Christ. Through prayer and meditation, we can slow down and be more aware of our choices. We cannot let the world distract us and usurp this power of choice. We cannot use our freedom for ourselves and dig our empty cisterns. We need the spring of living water and set God at our core. An unconditional commitment to God is the only way to be truly free.

By taking on a conditional commitment, one becomes what Kierkegaard calls, “a knight of infinite resignation.” The knight of infinite resignation deliberately makes the choice to resign everything in life to focus on one source of value. Infinite resignation is a movement whereby one gives up what is most precious to them, and, in relinquishing the finite, gaining an “eternal consciousness” so that only love for God remains. The idea is to resign ourselves to God. With pure faith, we can go beyond the ethical realm and the norms of our community or self-authorized morality. We are weak thinkers; we need God’s infinite wisdom for our partial wisdom to be perfected in us. We must take every step with reference to Christ. We must give up everything—approval of others, value from others, or any animalistic, selfish desire—and instead, we must make reference to the only purpose.

We recommit ourselves every day, moment, and second. We can forget momentarily but all of our meaning must return to God. All decisions, every step, and every thought. All we can do is have faith in his grace. Life becomes simple. The busyness of life and the many distractions become noise. The correct perspective aligns all your decisions to a singular point, and all else is resigned. In other words, we give our all to the lord; we lift it all up to him and faithfully resign our will to his.

“That is why the real problem of the Christian life comes where people do not usually look for it. It comes the very moment you wake up each morning. All your wishes and hopes for the day rush at you like wild animals. And the first job each morning consists simply in shoving them all back; in listening to that other voice, taking that other point of view, letting that other larger, stronger, quieter life come flowing in. And so on, all day. Standing back from all your natural fussings and frettings; coming in out of the wind.“

• C.S. Lewis (Mere Christianity)