Nietzsche’s Coming God or the Redemption of the Divine

Author(s): Abir Taha

Did Prometheus first have to imagine having stolen light and pay for it before he could finally discover that he had created light by desiring light, and that not only man but also God was the work of his own hands and had been clay in his hands?” — Friedrich Nietzsche

In Nietzsche’s Coming God, the author demonstrates that the “destructive” and “nihilistic” side of Nietzsche’s thought was in fact only a hammer that Nietzsche used in order to destroy the “millenarian lies” of Judeo-Christianity, a necessary — albeit transitory — stage that preceded his ultimate creation: the Superman, an incarnation of the god in the making… the coming god.

Contrary to popular belief, Nietzsche was both a free spirit and a deeply spiritual thinker who welcomed the death of the false god — the god who curses and denies life — not as an end in itself, but as a prelude to the rebirth of the divine. Indeed, although Nietzsche was an avowed atheist, he was also “the most pious of the godless,” as he described himself in Thus Spoke Zarathustra. Nietzsche dreamt of, and augured, a new mode of divinity and a new hope for mankind which, having rejected both religious obscurantist dogma as well as Cartesian rationalist dogma, would be in search of eternal self-perfection and self-overcoming. The death of the god of monotheism thus paved the way for a new, pantheistic and pagan vision of the divine, heralding a “god to come” beyond good and evil, a god who affirms and blesses life. Nietzsche’s coming god is none other than Dionysus reborn, or the redemption of the divine.

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