. . Moral: every word that comes from the lips of an "early Christian"is a lie, and his every act is instinctively dishonest--all his values, all his aims are noxious, but whoever he hates, whatever he hates, has real value . . . The Christian, and particularly the Christian priest, is thus a criterion of values.
--Must I add that, in the whole New Testament, there appears but a solitary figure worthy of honour? Pilate, the Roman viceroy. To regard a Jewish imbroglio seriously-- that was quite beyond him.
One Jew more or less-- what did it matter? . . . The noble scorn of a Roman, before whom the word "truth" was shamelessly mishandled, enriched the New Testament with the only saying that has any value-- and that is at once its criticism and its destruction: "What is truth?". . . 47. --The thing that sets us apart is not that we are unable to find God, either in history, or in nature, or behind nature--but that we regard what has been honoured as God, not as "divine," but as pitiable, as absurd, as injurious; not as a mere error, but as a crime against life . .
. We deny that God is God . . . If any one were to show us this Christian God, we'd be still less inclined to believe in him.--In a formula: deus, qualem Paulus creavit, dei negatio.-- Such a religion as Christianity, which does not touch reality at a single point and which goes to pieces the moment reality asserts its rights at any point, must be inevitably the deadly enemy of the "wisdom of this world," which is to say, of science-- and it will give the name of good to whatever means serve to poison, calumniate and cry down all intellectual discipline, all lucidity and strictness in matters of intellectual conscience, and all noble coolness and freedom of the mind. "Faith," as an imperative, vetoes science-- in praxi, lying at any price. . . . Paul well knew that lying--that "faith"--was necessary; later on the church borrowed the fact from Paul.--The God that Paul invented for himself, a God who "reduced to absurdity" "the wisdom of this world" (especially the two great enemies of superstition, philology and medicine), is in truth only an indication of Paul's resolute determination to accomplish that very thing himself: to give one's own will the name of God, thora-- that is essentially Jewish. Paul wants to dispose of the "wisdom of this world": his enemies are the good philologians and physicians of the Alexandrine school--on them he makes his war. As a matter of fact no man can be a philologian or a physician without being also Antichrist. That is to say, as a philologian a man sees behind the "holy books," and as a physician he sees behind the physiological degeneration of the typical Christian. The physician says "incurable"; the philologian says "fraud.". . . 48. --Has any one ever clearly understood the celebrated story at the beginning of the Bible--of God's mortal terror of science? . . . No one, in fact, has understood it. This priest-book par excellence opens, as is fitting, with the great inner difficulty of the priest: he faces only one great danger; ergo, "God" faces only one great danger.--The old God, wholly "spirit," wholly the high-priest, wholly perfect, is promenading his garden: he is bored and trying to kill time. Against boredom even gods struggle in vain. 21 What does he do? He creates man--man is entertaining. . . But then he notices that man is also bored. God's pity for the only form of distress that invades all paradises knows no bounds: so he forthwith creates other animals. God's first mistake: to man these other animals were not entertaining--he sought dominion over them; he did not want to be an "animal" himself.--So God created woman. In the act he brought boredom to an end--and also many other things! Woman was the second mistake of God.--"Woman, at bottom, is a serpent, Heva"--every priest knows that; "from woman comes every evil in the world"--every priest knows that, too. Ergo, she is also to blame for science. . . It was through woman that man learned to taste of the tree of knowledge.--What happened? The old God was seized by mortal terror. Man himself had been his greatest blunder; he had created a rival to himself; science makes men godlike-- it is all up with priests and gods when man becomes scientific!--Moral: science is the forbidden per se; it alone is forbidden. Science is the first of sins, the germ of all sins, the original sin. This is all there is of morality.-- "Thou shalt not know"--the rest follows from that.--God's mortal terror, however, did not hinder him from being shrewd. How is one to protect one's self against science? For a long while this was the capital problem. Answer: Out of paradise with man!
Happiness, leisure, foster thought--and all thoughts are bad thoughts!--Man must not think.--And so the priest invents distress, death, the mortal dangers of childbirth, all sorts of misery, old age, decrepitude, above all, sickness-- nothing but devices for making war on science!
The troubles of man don't allow him to think. . . Nevertheless--how terrible!--, the edifice of knowledge begins to tower aloft, invading heaven, shadowing the gods--what is to be done?--The old God invents war; he separates the peoples; he makes men destroy one another (--the priests have always had need of war....). War--among other things, a great disturber of science !--Incredible! Knowledge, deliverance from the priests, prospers in spite of war.--So the old God comes to his final resolution: "Man has become scientific-- there is no help for it: he must be drowned!" .
. . . 49. --I have been understood. At the opening of the Bible there is the whole psychology of the priest.--The priest knows of only one great danger:
