"And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; Where the worm dieth not, and the fire is not quenched."(Mark ix, 47) 15 --It is not exactly the eye that is meant.
"Verily I say unto you, That there be some of them that stand here, which shall not taste death, till they have seen the kingdom of God come with power." (Mark ix, 1.)--Well lied, lion! 16 . . . .
"Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For . . . " (Note of a psychologist. Christian morality is refuted by its fors: its reasons are against it,--this makes it Christian.) Mark viii, 34.--"Judge not, that ye be not judged. With what measure ye mete, it shall be measured to you again." (Matthew vii, l.) 17 --What a notion of justice, of a "just" judge! . . .
"For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?" (Matthew V, 46.) 18 --Principle of "Christian love": it insists upon being well paid in the end. .
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"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matthew vi, 15.)--Very compromising for the said "father.""But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matthew vi, 33.)--All these things: namely, food, clothing, all the necessities of life. An error, to put it mildly. . . . A bit before this God appears as a tailor, at least in certain cases.
"Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets." (Luke vi, 23.)--Impudent rabble! It compares itself to the prophets. . .
"Know yea not that yea are the temple of God, and that the spirit of God dwelt in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple yea are." (Paul, 1 Corinthians iii, 16.) 19 --For that sort of thing one cannot have enough contempt. . . .
"Do yea not know that the saints shall judge the world? and if the world shall be judged by you, are yea unworthy to judge the smallest matters?"(Paul, 1 Corinthians vi, 2.)--Unfortunately, not merely the speech of a lunatic. . .
This frightful impostor then proceeds: "Know yea not that we shall judge angels? how much more things that pertain to this life?".
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"Hat not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. . . . Not many wise men after the flesh, not men mighty, not many noble are called: But God hat chosen the foolish things of the world to confound the wise; and God hat chosen the weak things of the world confound the things which are mighty; And base things of the world, and things which are despised, hat God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence." (Paul, 1Corinthians i, 20ff.) 20 --In order to understand this passage, a first rate example of the psychology underlying every Chandala-morality, one should read the first part of my "Genealogy of Morals": there, for the first time, the antagonism between a noble morality and a morality born of ressentiment and impotent vengefulness is exhibited. Paul was the greatest of all apostles of revenge. . . . 46. --What follows, then? That one had better put on gloves before reading the New Testament. The presence of so much filth makes it very advisable. One would as little choose "early Christians" for companions as Polish Jews: not that one need seek out an objection to them . . . Neither has a pleasant smell.--I have searched the New Testament in vain for a single sympathetic touch; nothing is there that is free, kindly, open-hearted or upright. In it humanity does not even make the first step upward--the instinct for cleanliness is lacking. . . . Only evil instincts are there, and there is not even the courage of these evil instincts. It is all cowardice; it is all a shutting of the eyes, a self-deception. Every other book becomes clean, once one has read the New Testament: for example, immediately after reading Paul I took up with delight that most charming and wanton of scoffers, Petronius, of whom one may say what Domenico Boccaccio wrote of Ceasar Borgia to the Duke of Parma: "e tutto Iesto"-- immortally healthy, immortally cheerful and sound. . . .These petty bigots make a capital miscalculation. They attack, but everything they attack is thereby distinguished. Whoever is attacked by an "early Christian" is surely not befouled . . . On the contrary, it is an honour to have an "early Christian" as an opponent. One cannot read the New Testament without acquired admiration for whatever it abuses--not to speak of the "wisdom of this world," which an impudent wind bag tries to dispose of "by the foolishness of preaching." . . . Even the scribes and pharisees are benefitted by such opposition: they must certainly have been worth something to have been hated in such an indecent manner. Hypocrisy--as if this were a charge that the "early Christians" dared to make!--After all, they were the privileged, and that was enough: the hatred of the Chandala needed no other excuse. The "early Christian"--and also, I fear, the "last Christian," whom I may perhaps live to see-- is a rebel against all privilege by profound instinct--he lives and makes war for ever for "equal rights.". . .Strictly speaking, he has no alternative. When a man proposes to represent, in his own person, the "chosen of God"--or to be a "temple of God," or a "judge of the angels"--then every other criterion, whether based upon honesty, upon intellect, upon manliness and pride, or upon beauty and freedom of the heart, becomes simply "worldly" --evil in itself .
