In regard to "worldly things," Christianity preserved the grosser views of the ancients. All the nobler elements in marriage, slavery, and the State are unchristian. It required the distorting characteristics of worldliness to prove itself.
165
The connection between humanism and religious rationalism was emphasised as a Saxonian trait by Kochly: the type of this philologist is Gottfried Hermann.[13]
166
I understand religions as narcotics: but when they are given to such nations as the Germans, I think they are simply rank poison.
167
All religions are, in the end, based upon certain physical assumptions, which are already in existence and adapt the religions to their needs . for example, in Christianity, the contrast between body and soul, the unlimited importance of the earth as the "world," the marvellous occurrences in nature. If once the opposite views gain the mastery—for instance, a strict law of nature, the helplessness and superfluousness of all gods, the strict conception of the soul as a bodily process—all is over. But all Greek culture is based upon such views.
168
When we look from the character and culture of the Catholic Middle Ages back to the Greeks, we see them resplendent indeed in the rays of higher humanity; for, if we have anything to reproach these Greeks with, we must reproach the Middle Ages with it also to a much greater extent. The worship of the ancients at the time of the Renaissance was therefore quite honest and proper. We have carried matters further in one particular point, precisely in connection with that dawning ray of light. We have outstripped the Greeks in the clarifying of the world by our studies of nature and men. Our knowledge is much greater, and our judgments are more moderate and just.
In addition to this, a more gentle spirit has become widespread, thanks to the period of illumination which has weakened mankind—but this weakness, when turned into morality, leads to good results and honours us. Man has now a great deal of freedom: it is his own fault if he does not make more use of it than he does; the fanaticism of opinions has become much milder. Finally, that we would much rather live in the present age than in any other is due to science, and certainly no other race in the history of mankind has had such a wide choice of noble enjoyments as ours—even if our race has not the palate and stomach to experience a great deal of joy. But one can live comfortably amid all this "freedom" only when one merely understands it and does not wish to participate in it—that is the modern crux. The participants appear to be less attractive than ever · how stupid they must be!