Nietzsche and Christianity

The idea of pity once again hampers one's natural tendency to become stronger. When the focus of one's life is pitying others, it "crosses those instincts which aim at the preservation of live and the enhancement of its value." The inhibition of the enhancement of life's values leads to the inhibition of free thought. Nietzsche goes on to describe faith, which goes with the inhibition of free thought. He says that the theologian see all things in a distorted manner, limited by his faith. It closes one eyes to oneself, and warps a persons values. However, possession of these blinders is seen as a virtuous characteristic of a person, in the eyes of the Christian. Nietzsche goes on to tell us that no other argument is taken to account when the opposing argument is linked with "God", "redemption", or "eternity". In 1969, a psychologist names Carl Rogers described the natural tendencies of human beings, with respect to learning. He stated that the most useful type of learning is the learning that results in a continuing openness experiences and a tolerance of change.

As Nietzsche describes, Christian thought is the opposite of this, it is unnatural. In The Antichrist, Nietzsche links Christianity and Judaism, stating that they do not oppose each other, but that Christianity is a result of Judaism. He states that Christianity is not a couter-movent of Judaism, bit instead, Judaism is the soil of Christianity. For this reason, the unnatural tendencies of Christianity are linked to ideas of Judaism. Nietzsche states that this was not always so. He states old Israel, namely in the time of the kings, when Israel was in a natural relationship with all things. "Yahweh was the expression of consciousness of power, of joy in oneself, of hope for oneself: through him victory and welfare were expected, through him nature was trusted to give people what they needed…" However, as Nietzsche states, all hopes remained unfulfilled, and this "old god" should have been discarded. Instead, his concept was denatured. He was now "a god only under certain conditions."

Nietzsche goes on to explain how this concept of God I used by the priestly caste as a tool for control of the masses. They explain happiness as a gift, and misery as punishment for sin, which forms a "moral world order". This turns the natural phenomenon of cause and effect relationships upside down, according to Nietzsche. An "unnatural causality" is required for this type of thought, which leads to only unnatural results. He goes on to explain that this new morality hampers the natural growth and development of people, and instead degrades the imagination. Nothing in Christianity has any base in reality. As Nietzsche states: "Nothing but imaginary causes ("God", "soul", "ego", "spirit". "Free will"- for that matter, "unfree will"), nothing but imaginary effects ("sin", "redemption", "grace", "punishment"…). Intercourse between imaginary beings ("God", "spirits", "souls"), an imaginary natural science…". He goes on about the imaginary aspects of Christian thought.

Nietzsche then continues to state that Christianity is a world of pure fiction, which is vastly inferior to a world of dreams, which at least mirrors reality. A world of fiction (Christianity), on the other hand, negates all that is natural, and if fact this world of fiction leads to hatred of all that is natural (reality). Another enemy of Christianity is science. Nietzsche states that "Christianity, which does not have contact with reality at any point, which crumbles as soon as reality is conceded its rights at even a single point, must naturally be mortally hostile against the wisdom of this world, which means science." Since religion is rooted in faith, faith can be seen as a veto against science. For example, one can sit and observe nature, but with the blinders of faith inhibiting their learning. A Christian will tell you that God created all species of animals in one day, but refuse to see the fact that new species are born everyday, and that about 25 different species of animals suffer extinction daily. The following is just a scratch of the surface of the narrow-minded, unnatural thought of the true Christian.

Nietzsche explains that those who seek knowledge are anti-Christian, since their desire to learn is done without "faith". He tells us that Paul comprehended that faith was essential for religion, and it ruins the "wisdom of the world". Two main opponents of faith, philology and medicine, are seen as very anti-Christian. However, their methods coincide with nature, looking for cause and effect relationships. Even a priest would admit that open-heart surgery is more effective in curing heart disease than prayer is. If he disagreed, his opinions would be rooted in faith, which Nietzsche explains, is rooted in all that is unnatural and false. Since science is a main opponent of religion, it could be interpreted that the creation of man would have been God's greatest mistake. The Christian idea of absolute truth, lead to hatred of those who are different, not only religiously but also culturally. This only leads to conflict and war, which is debilitating to all. Buddhism says to be open to new thoughts, without the "blinders" of faith. It presupposes a mild climate, and an absence of militarism.

As Nietzsche states, cheerfulness, calm, and freedom from desire are the highest goal, and most important, the goal is attained! Unlike the opening quote, which states that rewards are distant, the goals of Buddhism are realistic, and obtained in normal cases. In Christianity, what is highest is essentially unattainable. The process of the herd trying to achieve these goals is the vice used by the priest to control the masses. If the goals are not attained, then the struggle to attain them goes on for a lifetime. Which, as stated earlier, gives no time or environment, which nurtures the advancement of natural thought. The goals of Buddhism are rooted in the Earth; they are attainable and natural. Nietzsche states that the Christian's center of gravity is placed in the beyond, in nothingness. This idea of the afterlife "destroys all reason, everything natural in the instincts-whatever in the instincts is beneficent and life promoting or guarantees a future now arouses mistrust." Instead of living you life for self-advancement and free thought, the Christian lives to be judged by the rules of his/her religion.

Life on Earth has been referred to as a "test" for entrance into the afterlife. Nietzsche feels that this diminishes the meaning of anyone's life and contribution to the planet. Instead, the herd is forced to conform to the will of the priests, no matter how contradictory to nature the rules are. Nietzsche goes on to explain the good spirit as skeptics (like Zarathustra). "Strength, freedom which is born of the strength and overstrength of the spirit, proves itself by skepticism…Convictions are prisons. Such men do not look far enough, they do not look beneath themselves…" He tells us that opposition of Christian thought is a sign of a great spirit, which is rooted in strength. Strong is associated with good; good is associated with that which is natural. Nietzsche goes on to tell us the opposite, "the need for faith, for some kind of unconditional Yes and No…is a need born of weakness…The believer does not belong to himself, he can only be a means, he must be used up, he requires somebody to use him up." As stated in the beginning of his essay, Nietzsche associates weak with unnatural, which means that Judeo-Christian ideals are also unnatural. Nietzsche's definition of natural is by no means a happy proposal. Toward the end of The Antichrist, he states that there are three main castes in any natural society.