sympathies for the encounter theology and his defense of the notion of subjective in distinction from objective truth, that Beegle remarks that “there is certainly some truth” in Kierkegaard’s emphasis.42 This confusion results from a failure to recognize that a god of “noncognitive self-revelation” cannot in any confident sense be the true God at all. Despite the dialectical emphasis that Christ is the Truth known in personal encounter, the correlation of revelation with subjective faith in contrast