This revelation seems to have caused a stir among Kierkegaard scholars. Here's another
I found via yours:
I realized to my own shame, after reading these two articles, that I had also been all too willing to ignore, or to explain away, Kierkegaard’s anti-Semitism. I thus wrote an article on this topic for the magazine of Jewish culture,
I cited Kierkegaard’s references, just as had Geill, to a Jewish editor as a “Jøde Dreng” [Jew-boy] and to “en trællesindet Jøde øvende Herskermagt” [a servile Jew exercising power] as well as his observation concerning this same editor and the distribution of his paper that “only a Jew could be fitted for this most equivocal of all tyrannies, even more equivocal than that of a usurer (to which the Jew, however, is best suited).”
Perhaps this was just another method of the famous ironist?
“Kierkegaard is and remains one of the most profound and important thinkers for the present age,” he asserted, “but we need to look honestly at his remarks concerning Jews and Judaism. This may be unpleasant, but we must do it despite this.”
He’s right. I believe, however, that even this historian shies away from recognizing the consequences of the premises he’s presented to the extent that he refers to Kierkegaard’s allegedly ubiquitous irony as if his anti-Semitic statements were not really meant seriously. He thus interprets Kierkegaard’s anti-Semitic remarks as camouflaged critiques of the Christianity of his contemporaries. They certainly were meant in this way. Kierkegaard could use Jews and Judaism as a caricatured picture of Christianity, however, only because his anti-Semitism is
The credibility of this historian is further impugned when despite the fact that he asserts Kierkegaard’s anti-Semitism was intended to be ironical, he praises it for its straightforwardness in contrast to the feigned tolerance, that serves only to conceal an arrogant contempt for Jews, who it is assumed, will in the end convert to Christianity, or at least reject their antiquated religion.
The liberal academics contort to shield themselves from harsh truths:
In any case, Kierkegaard in no way shared lukewarm liberal tolerance and his remarks can thus be offensive and even shocking. On the other hand, there is perhaps an advantage in such offensiveness in contrast to the insidiously “tolerant” forms of anti-Semitism that, each in its own way, furthers the gradual and unacknowledged disappearance of Judaism. Kierkegaard’s rhetoric is provocative. It forces us to take a position. And by taking the issue seriously we come to understand that however offensive the rhetoric may be, it has relatively little to do with Jews or Judaism but is primarily Kierkegaard’s confrontation with the lukewarm and irresponsible form Christianity had taken in his day