On the heels of this discussion, I was reminded of this great passage from Kierkegaard’s The Point of View for my Work as an Author:
What, then, does it mean “to deceive”? It means that one does not begin directly with what one wishes to communicate but begins by taking the other’s delusion at face value. Thus one does not begin (to hold to what essentially is the theme of this book) in this way: I am Christian, you are not a Christian–but this way: You are a Christian, I am not Christian. Or one does not begin in this way: It is Christianity that I am proclaiming, and you are living in purely esthetic categories. No, one begins this way: Let us talk about the esthetic. The deception consists in one’s speaking this way precisely in order to arrive at the religious. But according to the assumption the other person is in fact under the delusion that the esthetic is the essentially Christian, since he thinks he is a Christian and yet he is living in esthetic categories.
Even if ever so many pastors will find it indefensible, even if equally as many will be incapable of getting it into their heads—although all of them otherwise, according to their own statements, are accustomed to using the Socratic method—in this respect I calmly stick to Socrates. True, he was not Christian, that I know, although I also definitely remain convinced that he has become one. But he was a dialectician and understood everything in reflection. And the quesiton here is purely dialectical—it is the question of the use of reflection in Christendom. Qualitatively two altogether different magnitudes are involved here, but formally I can very well call Socrates my teacher—whereas I have believed and believe in only one, the Lord Jesus Christ (Søren Kierkegaard, The Point of View, ed. and trans. Howard V. Hong and Edna H. Hong [Princeton, NJ: Princeton University Press, 1998], pp. 54-5).
Kierkegaard here is relating this maeutic form of instruction to the way his own writing has unfolded. It’s also entirely similar to the way that Hamann’s own authorship came into being, although Kierkegaard is leaps and bounds easier to understand.
I think it’s interesting that here Kierkegaard lines up somewhat with the tradition of putting Socrates “within” the Judeo-Christian tradition in a sense. Justin Martyr says directly that Socrates was a Christian, and Hamann counts Socrates among the “prophets” in his Socratic Memorabilia, yet here Kierkegaard takes a slightly different route and says that Socrates has become a Christian.