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The "Kingdom of Heaven" is a state of the heart—not something which exists "beyond this earth" or comes to you "after death." The whole idea of natural death is lacking in the gospels. Death is not a bridge, not a means of access: it is absent because it belongs to quite a different and merely apparent world the only use of which is to furnish signs, similes. The "hour of death" is not a Christian idea—the "hour," time in general, physical life and its crises do not exist for the messenger of "glad tidings." ... The "Kingdom of God" is not some thing that is expected; it has no yesterday nor any day after to-morrow, it is not going to come in a "thousand years"—it is an experience of a human heart; it is everywhere, it is nowhere....
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This "messenger of glad tidings" died as he lived and as he taught—not in order "to save mankind," but in order to show how one ought to live. It was a mode of life that he bequeathed to mankind: his behaviour before his judges, his attitude towards his executioners, his accusers, and all kinds of calumny and scorn,—his demeanour on the cross. He offers no resistance; he does not defend his rights; he takes no step to ward off the most extreme consequences, he does more,—he provokes them. And he prays, suffers and loves with those, in those, who treat him ill.... Not to defend one's self, not to show anger, not to hold anyone responsible.... But to refrain from resisting even the evil one,—to love him....
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—Only we spirits that have become free, possess the necessary condition for understanding something which nineteen centuries have misunderstood,—that honesty which has become an instinct and a passion in us, and which wages war upon the "holy lie" with even more vigour than upon every other lie.... Mankind was unspeakably far from our beneficent and cautious neutrality, from that discipline of the mind, which, alone, renders the solution of such strange and subtle things possible: at all times, with shameless egoism, all that people sought was their own advantage in these matters, the Church was built up out of contradiction to the gospel....
Whoever might seek for signs pointing to the guiding fingers of an ironical deity behind the great[Pg 175] comedy of existence, would find no small argument in the huge note of interrogation that is called Christianity. The fact that mankind is on its knees before the reverse of that which formed the origin, the meaning and the rights of the gospel; the fact that, in the idea "Church," precisely that is pronounced holy which the "messenger of glad tidings" regarded as beneath him, as behind him—one might seek in vain for a more egregious example of world-historic irony—-
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—Our age is proud of its historical sense: how could it allow itself to be convinced of the nonsensical idea that at the beginning Christianity consisted only of the clumsy fable of the thaumaturgist and of the Saviour, and that all its spiritual and symbolic side was only developed later? On the contrary: the history of Christianity—from the death on the cross onwards—is the history of a gradual and ever coarser misunderstanding of an original symbolism. With every extension of Christianity over ever larger and ruder masses, who were ever less able to grasp its first principles, the need of vulgarising and barbarising it increased proportionately—it absorbed the teachings and rites of all the subterranean cults of the imperium Romanum, as well as the nonsense of every kind of morbid reasoning. The fatal feature of Christianity lies in the necessary fact that its faith had to become as morbid, base and vulgar as the needs to which it had to minister were morbid, base and vulgar. Morbid barbarism at last braces itself together for power in the form of the Church[Pg 176]—the Church, this deadly hostility to all honesty, to all loftiness of the soul, to all discipline of the mind, to all frank and kindly humanity.—Christian and noble values: only we spirits who have become free have re-established this contrast in values which is the greatest that has ever existed on earth!—
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—I cannot, at this point, stifle a sigh. There are days when I am visited by a feeling blacker than the blackest melancholy—the contempt of man. And in order that I may leave you in no doubt as to what I despise, whom I despise: I declare that it is the man of to-day, the man with whom I am fatally contemporaneous. The man of to-day, I am asphyxiated by his foul breath.... Towards the past, like all knights of knowledge, I am profoundly tolerant,—that is to say, I exercise a sort of generous self-control: with gloomy caution I pass through whole millennia of this mad-house world, and whether it be called "Christianity," "Christian Faith," or "Christian Church," I take care not to hold mankind responsible for its mental disorders. But my feeling suddenly changes, and vents itself the moment I enter the modern age, our age. Our age knows.... That which formerly was merely morbid, is now positively indecent It is indecent nowadays to be a Christian. And it is here that my loathing begins. I look about me: not a word of what was formerly known as "truth" has remained standing; we can no longer endure to hear a priest even pronounce the word "truth." Even he who[Pg 177] makes but the most modest claims upon truth, must know at present, that a theologian, a priest, or a pope, not only errs but actually ties, with every word that he utters,—and that he is no longer able to lie from "innocence," from "ignorance." Even the priest knows quite as well as everybody else does that there is no longer any "God," any "sinner" or any "Saviour," and that "free will," and "a moral order of the universe" are lies. Seriousness, the profound self-conquest of the spirit no longer allows anyone to be ignorant about this.... All the concepts of the Church have been revealed in their true colours—that is to say, as the most vicious frauds on earth, calculated to depreciate nature and all natural values. The priest himself has been recognised as what he is—that is to say, as the most dangerous kind of parasite, as the actual venomous spider of existence.... At present we know, our conscience knows, the real value of the gruesome inventions which the priests and the Church have made, and what end they served. By means of them that state of self-profanation on the part of man has been attained, the sight of which makes one heave. The concepts "Beyond," "Last Judgment," "Immortality of the Soul," the "soul" itself, are merely so many instruments of torture, so many systems of cruelty, on the strength of which the priest became and remained master.... Everybody knows this, and nevertheless everything remains as it was. Whither has the last shred of decency, of self-respect gone, if nowadays even our statesmen—a body of men who are otherwise so unembarrassed, and such thorough anti-Christians in deed—still declare themselves[Pg 178] Christians and still flock to communion?[5].... Fancy a prince at the head of his legions, magnificent as the expression of the egoism and self-exaltation of his people,—but shameless enough to acknowledge himself a Christian!... What then does Christianity deny? What does it call "world"? "The world" to Christianity means that a man is a soldier, a judge, a patriot, that he defends himself, that he values his honour, that he desires his own advantage, that he is proud. ... The conduct of every moment, every instinct, every valuation that leads to a deed, is at present anti-Christian: what an abortion of falsehood modern man must be, in order to be able without a blush still to call himself a Christian!——
