Back in 2007-2008, the theoblogosphere was just starting to blow up. All of this was rather new, but household names were already being established: Congdon, Myers, Doerge. It was far from clear if these nascent sites of theological discourse would be permitted, allowed, and sanctioned by the gatekeepers of power and authority. Would this last or was it merely a passing fad?
Slowly but surely my last two posts on Nietzsche’s The Antichrist have been spiraling inwards to the heart of the matter: if we’re talking about Nietzche’s Antichrist, who is his Christ?
Just when we think we’ve got him nailed down, Nietzsche has a tendency to surprise us. Take his thoughts on the gods. Though we might expect him to tell us otherwise, he declares that not all of them are bad. There are good goods, gods that do what they’re supposed to do, that enable their devotees to live well with the joys and sorrows of life. Why doesn’t the Christian God do this? What’s different about this divinity? The Antichrist offers an unnerving answer.