Who are the real targets of Kierkegaard's critique of characterizing faith as "the immediate"? A decisive factor in answering this question is the interpretation and dating of the note Pap. I A 273/Papir 92, in which Kierkegaard equates that which Friedrich Schleiermacher calls "religion" and "the Hegelian dogmaticians" call "faith" with "the first immediate." After delineating the factual context of the expression "the first immediate" in Section I, I will question to what extent this critique of Schleiermacher is justified in Section II. Sections III-V will look at the problem of identifying "the Hegelian dogmaticians." Here I hope to show that it is not Philipp Konrad Marheineke, but rather Kierkegaard's contemporaries in Copenhagen, Hans Lassen Martensen and Johan Ludvig Heiberg, who should be considered the particular targets of Kierkegaard's critique.