 Kierkegaard goes on to point out that using the distinctively Christian terms is no guarantee that the emotions themselves will display the Christian conceptual structure, because such terms as ‘sin,’ ‘redemption,’ ‘forgiveness,’ and ‘Holy Spirit,’ have “become in a volatilized sense the conversational language of the whole of Europe” (p. 166). In other words, the terms are used in a different sense from the one they have in original Christianity, because they have been dissociated from Christian thought and practice.