Man as a god, God as Man: Medieval and Modernity

In a previous blog post, I referred to the the late nineteenth-century philosophe Frederich Nietzsche, who was something of a prophet for modern society. Nietzsche looked at the present and into the future and saw there, a world for which he hoped—a world without God. While some of his non-theistic colleagues (the “humanists”) in particular, insisted the loss of God would have little effect on human affairs, Nietzsche held them in contempt. For him, the death of God meant the advent of nihilism, the destruction of all meaning and value in life. This meant the destruction of all traditional morality.

Hence Nietzsche ridiculed the humanists who thought they could rid society of Christianity, yet keep its values. He spoke instead of the need to reconstruct all of our own moral values and the need to become gods. God was dead, he said, we would have to be our own gods now. And so we have been.

The Middle Ages, of course, saw things the other way around. To them, God was God and man was not, even if some men (typically royalty ) had the usual delusions of grandeur. God made the world meaningful and moral values—good and evil, right and wrong–to exist. God was the yardstick no man could measure up to, all fell short. Since man could not raise himself up, God bent Himself down, a divine humility to humble the pride of man. The great became small, the strong, weak, and in return man had to become like a little child. Man could not reach God, so God became man to bring the Unreachable into the grasp of humanity. And so, in the end, man could become like god. Accepting his smallness, he could become large. In the traditional formula, the Son of God became man, so that men could become sons of God.

Not so in modernity, no God-man there to humble the pride of man, only man who, in the language of Nietzsche, had to become a god. And so he has, creating his own meaning, right and wrong, and good and evil. He decides what life is, what marriage is, what humanity is. When morality is seen as only a social construction, the typical result is moral destruction. So there is nothing surprising in the recent string of undercover videos showing planned parenthood casually discussing the destruction of unborn human beings. Nothing shocking in planned parenthood discussing “less crunchy” ways of destroying them or talking about cutting across the face to procure an intact brain- all in the interest of maximizing profit. When right and wrong become social constructs, the weakest always suffer. When man has to become god, in the Nietschean sense, he really becomes a demon, preying on the weakest.

The same is true in other areas as well. This is why the thought of euthanasia, euphemistically called “death with dignity,” (as the unborn are euphemistically called “specimens”), is of such concern to advocates of the disabled. When humans decide what makes life worthwhile, it becomes too easy to say that the lives are the weak are not worthwhile- as with the unborn, so with the elderly, perhaps someday soon, so also with the disabled as well. Marriage too becomes redefined and again, the weak suffer, as children- denied a father and mother– become tools in the fulfillment of adult desires. Hence, when man becomes a god, he really becomes a demon.

When God becomes man, however, the issue is reversed. Then the Powerful becomes weak and omnipotence becomes poverty. And when the Great becomes weak, then there is cause to care for the weak. And so the early Christians ended the ancient pagan practice of infanticide and abortion (though modern pagans have again begun it) and provided care for the poor and weak, while later Christians worked to abolish slavery.

If man is a god, in the Nietzschean sense, he is not much of a god. Worse, he is not even much of a man. He is something worse, something capable of supporting the destruction of innocent human beings, their dismemberment, and their sale, sacrifices to modern man’s real god- the almighty dollar and his own ego.

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