One does well to put on one's gloves when reading the New Testament. The proximity of so much pitch almost defiles one. We should feel just as little inclined to hobnob with "the first Christians" as with Polish Jews: not that we need explain our objections.... They simply smell bad.—In vain have I sought for a single sympathetic feature in the New Testament; there is not a trace of freedom, kindliness, openheartedness and honesty to be found in it. Humaneness has not even made a start in this book, while cleanly instincts are entirely absent from it.... Only evil instincts are to be found in the New Testament, it shows no sign of courage, these people lack even the courage of these evil instincts. All is cowardice, all is a closing of one's eyes and self-deception. Every book becomes clean, after one has just read the New Testament. 193-194
In the whole of the New Testament only one figure appears which we cannot help respecting. Pilate, the Roman Governor. To take a Jewish quarrel seriously was a thing he could not get himself to do. One Jew more or less—what did it matter?... The noble scorn of a Roman, in whose presence the word "truth" had been shamelessly abused, has enriched the New Testament with the only saying which is of value,—and this saying is not only the criticism, but actually the shattering of that Testament: "What is truth!" 195-196
No one is either a philologist or a doctor, who is not also an Antichrist. As a philologist, for instance, a man sees behind the "holy books" as a doctor he sees behind the physiological rottenness of the typical Christian. The Doctor says "incurable," the philologist says "forgery." 197
The priest knows only one great danger, and that is science,—the healthy concept of cause and effect. But, on the whole, science flourishes only in happy conditions,—a man must have time, he must also have superfluous mental energy in order to "pursue knowledge." ... "Consequently man must be made unhappy,"—this has been the argument of the priest of all ages.—You have already divined what, in accordance with such a manner of arguing, must first have come into the world:—"sin.".... The notion of guilt and punishment, the whole "moral order of the universe," was invented against science. 199
The notion of guilt and punishment, including the doctrine of "grace," of "salvation" and of "forgiveness"—all lies through and through without a shred of psychological reality—were invented in order to destroy man's sense of causality: they are an attack with the fist, with the knife, with honesty in hate and love! But one actuated by the most cowardly, most crafty, and most ignoble instincts! A priest's attack! A parasite's attack! A vampyrism of pale subterranean leeches! 200
"Faith saveth; therefore it is true."—It might be objected here that it is precisely salvation which is not probed but only promised; salvation is bound up with the condition "faith,"—one shall be saved, because one has faith.... But how prove that that which the priest promises to the faithful really will take place, to wit: the "Beyond" which defies all demonstration?—The assumed "proof of power" is at bottom once again only a belief in the fact that the effect which faith promises will not fail to take place. In a formula: "I believe that faith saveth;—consequently it is true."—But with this we are at the end of our tether. 201
Holiness in itself is simply a symptom of an impoverished, enervated and incurably deteriorated body! 203-204
Christianity is built upon the rancour of the sick; its instinct is directed against the sound, against health. Everything well-constituted, proud, high-spirited, and beautiful is offensive to its ears and eyes. 204
"Faith" simply means the refusal to know what is true. 205