Westphal's use of the Nietzschean Critique of Christianity

Friedrich Nietzsche’s critique of religious belief is the focus of the fourth section of Merold Westphal’s book Suspicion and Faith: The Religious Uses of Modern Atheism.  While Westphal has divided this section into ten subdivisions it can be argued that these can be grouped together in three larger sections.  The first section, comprised of chapter 35 and 36, consists of a general description of Nietzsche’s purpose and method.  In the second section, made up of chapters 37 through 41, Westphal provides the reader with a more detailed account of specific points found in Nietzsche’s critique.  Finally, in chapters 42 and 43 he shows how the Nietzschean critique is present within the biblical text itself. 

The first section is important because it provides a link between the critical investigation of Nietzsche with those of Freud and Marx, the two other thinkers examined in the book.  In Chapter 35 Westphal’s main purpose is to illustrate that the critical approach of Nietzsche is similar to that of Freud and Marx.  According to Westphal, all three of these thinkers approach religious belief in a manner characterized by a “hermeneutic of suspicion.”  Westphal states that Nietzsche, like Freud and Marx, regards religion as a “narcotic” used for the purposes of self-deception (220).  In a manner similar to Freud and Marx, Nietzsche regards all social and personal narratives with a high level of suspicion.  Westphal states that “[h]e regards human history as the story of ‘high-sounding stories masking the lowest of motives’” (220).  For Nietzsche, the most basic human drive is that of the “will to power” (222-223).  The establishment of human morality and religion is not rooted in any abstract, transcendent good.  Rather it is the result of conflict between a multitude of human wills expressed in the form of custom and tradition (223).  This position is not far from Marx’s declaration that “[t]he history of all hitherto existing society is the history of class struggles.”[1]  It is also not that different from Freud’s assertion that the claims of conscious ideologies mask latent human desires (50-54).  Westphal concludes this chapter by making the similarities between Nietzsche, Marx and Freud explicit:

One can speak of that “false self-denial” which “looks like self-denial, but in another way it outwardly pays for itself, and so at bottom is shrewd calculation,” or one can speak of contemporary culture as that which treats its “normative commitments as so many alternative strategies of self-fulfillment.”  But in either case one invokes formulas that apply at least as well to Nietzsche as to Freud and Marx.  All three are united in seeking to expose the “shrewd calculation” in service of “self-fulfillment” that masquerades as faith (224).

            Chapter 36, aptly titled “Distinctively Yours, Friedrich Nietzsche,” may be regarded as a counter to the previous chapter.  Having demonstrated the similarity between Nietzsche, Freud and Marx, Westphal attempts to elucidate the distinctive features of Nietzsche’s argument.  According to Westphal, Nietzsche is unique in that he extends his critique beyond the realm of religion.  Nietzsche must be regarded as different from, and more radical than, Freud and Marx because his analysis leads him to question the very foundations of modern, skeptical thought (225-226).  Westphal clarifies this point stating that “[w]hile Freud, Marx and Nietzsche share a deep hostility to biblical religion, Freud and Marx, as sons of the Enlightenment, retain a faith in its essentially secular Reason, whereas Nietzsche sees Reason as an ersatz god through whom modern secularism seeks to salvage as much of God as possible” (226).

            In chapters 37 through 41 Westphal describes some of the specific conclusions that Nietzsche drew from his general critique of religion.  Chapter 37, entitled “The Big Lie,” is arguably the most important in this section.  This is because it provides the reader with an illustration of Nietzsche’s central criticism of the Christian religion.  For Nietzsche, there exist two basic types of morality “which he calls master morality and slave morality” (232).  Christianity, as a slave morality, finds it genesis in “the spirit of ressentiment” (232).  Christianity begins as an expression of the “will to power” of those who are governed by the powerful.  It is “the revenge of the oppressed” (236).  It is only different from the master morality in that it cloaks its motivations in ethical and liturgical parlance (236). 

            Westphal elaborates on this aspect of the Nietzschean critique in chapters 38 through 41.  In each of these chapters Westphal shows how Nietzsche locates “the spirit of ressentiment” in various aspects of Christianity.  For instance, chapter 38 focuses on Nietzsche’s insistence that while the clergy may have power, this power is the result of their “Dominion over the suffering” and the weak (241).  Chapters 39, 40 and 41 emphasize Nietzsche’s analysis of the Christian virtues.  According to Nietzsche, the virtues of Christianity “mask a self-centered will to power that by their own criteria is the essence of immorality” (246).  The Christian concept of divine justice is simply a religious veneer for vengeance (253).  Pity, self-abnegation and self-sacrifice can often be a disguise for a more subtle form of “egoism” (260-262).

            Westphal concludes his analysis of Nietzsche’s critique in chapters 42 and 43.  In both of these chapters he attempts to locate elements of the Nietzschean critique within the Christian gospels themselves.  From Westphal’s perspective, one can find critiques of religion similar to Nietzsche’s in the interactions between Jesus and the Pharisees.  In both of these chapters, Westphal provides examples of instances in which Jesus exposes the hypocrisy and self-concern at the center of Pharisaic religious practice (256-282).

I.               Reaction

I find it difficult to disagree with the Nietzschean critique of religion.  This is especially true when I consider our own historical epoch.  In the modern world there are myriad examples of peoples and governments hoisting the banners of religion[2] for the sake of power and personal gain.  Many individuals have noted a significant amount of hypocrisy amongst the “faithful.”  One needs only recall the songs of the anarcho-syndicalist union the Industrial Workers of the World, or the political writings of the thinker Alexander Berkman.[3]  However, these critical positions are not limited to secular philosophers and movements.  The Mexican theologian Javier Jiménez Limón has noted that “[i]n most instances, casual talk about God is sickening: it blesses injustices, canonizes human policies, and ideologizes mundane realities…It extinguishes the fire, dulls the swords edge, and makes love banal.”[4]  This sounds like an echo of Nietzsche’s fundamental critique of religion.  Often, even in our most earnest moments, when we are seeking to comfort another, we can still find a tinge of selfishness in our theological reflections.  We find ourselves offering reflections upon God’s nature that “must be true” because we find it necessary to quell our own existential anxiety.  In this way we become more like Job’s “comforters,” and the ones for whom Nietzsche held contempt.

Appendix One: Alexander Berkman’s Reflections on the Hypocrisy of the Modern Church (taken from the book The ABC of Anarchism)  

Christianity is about 2,000 years old. Has it abolished any evil? Has it done away with crime and murder, has it delivered us from poverty and misery, from despotism and tyranny?  You know that it has not. You know that the Christian Church, like all other churches, has always been on the side of the masters, against the people. More: the church has caused worse strife and bloodshed than all the wars of kings and kaisers. Religion has divided mankind into opposing beliefs, and the most bloody wars have been fought on account of religious differences. The church has persecuted people for their opinions, imprisoned and killed them. The Catholic Inquisition terrorized the whole world, tortured so-called heretics, and burned them alive. Other churches did the same when they had the power. They always sought to enslave and exploit the people, to keep them in ignorance and darkness. They condemned every effort of man to develop his mind, to advance, to improve his condition. They damned science, and silenced the men who thirsted for knowledge. Till this very day institutionalized religion is the Judas of its alleged Savior. It approves of murder and war, of wage slavery and capitalistic robbery, and always stands for the 'law and order' which crucified the Nazarene. Consider: Jesus wanted all men to be brothers, to live in peace and good will. The church upholds inequality, national strife, and war.  Jesus condemned the rich as vipers and oppressors of the poor. The church bows before the rich and accumulates vast wealth.  The Nazarene was born in a manger and remained a pauper all his life. His alleged representatives and spokesmen on earth live in palaces.  Jesus preached meekness. The Princes of the Church are haughty and purse-proud.  'As you do unto the least of my children,' Christ said, 'you do unto me.' The church supports the capitalist system which enslaves little children and brings them to an early grave.  'Thou shalt not kill,' commanded the Nazerene. The church approves of executions and war.  Christianity is the greatest hypocrisy on record. Neither Christian nations nor individuals practice the precepts of Jesus. The early Christians did - and they were crucified, burned at the stake, or thrown to the wild animals in the Roman arena. Later the Christian Church compromised with those in power; she gained money and influence by taking the side of the tyrants against the people. She sanctioned everything which Christ condemned, and by that she won the good will and support of kings and masters. To-day king, master, and priest are one trinity. They crucify Jesus daily; they glorify him with lip service and betray him for silver pieces; they praise his name and kill his spirit.  It is obvious that Christianity is the greatest sham and shame of humanity, and a complete failure because the Christian appeal is a lie. The churches do not practice what they preach. Moreover, they preach to you a gospel which they know you cannot live up to; they call upon you to become a 'better man' without giving you a chance to do so. On the contrary, the churches uphold the conditions that make you 'bad', while they command you to be 'good'. They benefit materially by the existing regime and are financially interested in keeping it up. The Catholic Church, the Protestant, Anglican, Christian Science, Mormon, and other denominations are among the wealthiest organizations in the world to-day. Their possessions represent the workers' brood and flesh. Their influence is proof of how the people are deluded. The prophets of religion are dead and forgotten; there remain only the profits. 'But if we would lead a truly Christian life,' you remark, 'the world would be different.' You are right, my friend. But can you live a Christian life under present conditions? Does capitalism allow you to lead such a life? Will the government permit you to do so? Will even the church give you a chance to live a Christian life?  Just try it for a single day and see what happens to you.  As you leave your house in the morning, determine to be a Christian that day and speak only the truth. As you pass the policeman on the corner, remind him of Christ and His commandments. Tell him to 'love his enemy as himself', and persuade him to throw away his club and gun.  And when you meet the soldier on the street, impress it upon him that Jesus had said, 'Thou shalt not kill.'  In your shop or office speak the whole truth to you employer. Tell him of the Nazarene's warning. 'What shall it profit you to gain the whole earth and lose your soul and its salvation?' Mention that He commanded us to share our last loaf with the poor; that He said that the rich man has no more chance of getting into heaven than the camel can pass through the eye of a needle.  And when you are brought to court for disturbing the peace of the, good Christians, remind the Judge: 'Judge not that ye be not judged.'  You will be declared a fool or a madman, and they will send you to a lunatic asylum or to prison.  You can see, then, what rank hypocrisy it is for the sky pilot to preach the Christian life to you. He knows as well as you that under capitalism and government there is no more chance to lead a Christian life than for a camel to 'pass through the needle's eye'. All those good folks who pretend to be Christians are just hypocrites who preach what cannot be practiced, for they don't give you any opportunity to lead a Christian life. No, not even to lead an ordinarily decent and honest life, without sham and deceit, without pretense and lying.  It is true that if we could follow the precepts of the Nazarene this would be a different world to live in. There would then be no murder and no war; no cheating and lying and profit-making. There would be neither slave nor master, and we should all live like brothers, in peace and harmony. There would be neither poor nor rich, neither crime nor prison, but that would not be what the church wants. It would be what the Anarchists want, and that we shall discuss further on.  So, my friend, you have nothing to expect from the Christian Church or from any church. All progress and improvement in the world has been made against the will and wishes of the church. You may believe in whatever religion you please, but don't put any hope of social improvement in the church (72-5).

Appendix Two: Song Lyrics from the IWW

THE PREACHER AND THE SLAVE
(Written by Joe Hill)

Long-haired preachers come out every night,
Try to tell you what's wrong and what's right;
But when asked how 'bout something to eat
They will answer with voices so sweet:

Main Chorus:

You will eat, bye and bye,
In that glorious land above the sky;
Work and Pray, live on hay,
You'll get pie in the sky when you die.

And the starvation army they play,
And they sing and they clap and they pray.
Till they get all your coin on the drum,
Then they tell you when you are on the bum:
(Repeat Chorus)

If you fight hard for children and wife
Try to get something good in this life
You're a sinner and bad man, they tell,
When you die you will sure go to hell.

Workingmen of all countries unite,
Side by side we for freedom will fight;
When the world and its wealth we have gained
To the grafters we'll sing this refrain:

Last Chorus:

You will eat, bye and bye,
When you've learned how to cook and to fry
Chop some wood, 'twill do you good
And you'll eat in the sweet bye and bye.

Who Would Jesus Bomb

(Written By David Rovics)

I've seen you in the markets
I've seen you in the streets
And at your political convention
Talking of your crusade
Talking of your nation
And other things too terrible to mention
And you proclaim your Christianity
You proclaim your love of God
You talk of apple pie and mom
Well I've just got one question
And I want an answer
Tell me, who would Jesus bomb?

Maybe Jesus would bomb the Syrians
'Cause they're not Jews like him
Maybe Jesus would bomb the Afghans
On some kind of vengeful whim
Maybe Jesus would drive an M1 tank
And he would shoot Saddam
Tell me, who would Jesus bomb?

I've seen you on the TV
And on the battleships
I've seen you in the house upon the hill
And I've heard you talking
About making the world safer
And about all the men you have to kill
And you speak so glibly
About your civilization
And how you have the moral higher ground
While halfway around the world
Your explosives smash the buildings
Ah, if you could only hear the sound

But maybe Jesus would sell land mines
And turn on his electric chair
Maybe Jesus would show no compassion
For his enemies in the lands way over there
Maybe Jesus would have flown the planes
That killed the kids in Viet Nam
Tell me, who would Jesus bomb

Yes I hear you shout with confidence
As you praise the lord
And you talk about this God you know so well
And you talk of Armageddon
And your final victory
When all the evil forces go to hell
Well you'd best hope you've chosen wisely
On the right side of the lord
And when you die your conscience it is clear
You'd best hope that your atom bombs
Are better than the sword
At the time when your reckoning is here

'Cause I don't think Jesus would send gunships into Bethlehem
Or jets to raze the towns of Timorese
I don't think Jesus would lend money to dictators
Or drive those SUV's
And I don't think Jesus would ever have dropped
A single ounce of napalm
So tell me, who would Jesus bomb?

---

[1] Karl Marx, The Communist Manifesto: The Sesquicetennial Edition (New York: Penguin Publishing, 1998), 50.

[2] This is also true of political ideologies, such as Marxism, that have taken on a quasi-religious character.

[3] See Appendices 1 and 2 following the conclusion of this essay.

[4] Javier Jiménez Limón, “Meditation on the God of the Poor,” in The Idols of Death and the God of Life: A Theology (Maryknoll, New York: Orbis Books, 1983), 150.