"I know my Redeemer Liveth..."
September 21, 2017
G.D.O'Bradovich III
"...and he shall stand at the latter day upon the earth."
In the eighth section of the first essay in "The Genealogy of Morals", Nietzsche writes 'This Jesus of Nazareth, the incarnate gospel of love, this "Redeemer" bringing salvation...' and the quote is neither remarkable nor disturbing.
Nietzsche was a classical philologist, or one who knows the origin and meaning of words. Therefore, he would know that before the introduction of the Bible in the early 16th century, "Greek" was the noun for a member of the Christian faith, while "Hellenistic" was the adjective to describe Greece [Vide An Attempt to Date the word Christian].
Nietzsche could have either omitted "the redeemer" or written "the savior", and since he did neither, there must be a significance to the word "redeemer". Since "Redeemer" is in quotes, the expectation is that this word references to an earlier usage in the essay. However, this is the first occurrence of "redeemer". Therefore, this quote must be from another source.
Leo Strauss mentions that Spinoza often uses the word "redeemer", and rarely uses the wording "Jesus Christ" or "Christ", in his theological treatise. Therefore, when both Spinoza and Nietzsche use "redeemer" in place of "Jesus", we are led to believe there is an unknown significance to this rather unremarkable word.
The verb "redeem" is defined as " to compensate for the faults or bad aspects of (something)" and dates from around the years 1375 to 1425. Ultimately, redeem is from the Latin redimere, equivalent to red- red- + -imere, combining form of emere to purchase (cf. ransom). From the Latin origins, we see the that "ransom", long emphasized in Protestant teachings, is comparable to the word "redeem".
Ransom (verb):
1150-1200; (noun) Middle English ransoun < Old French rançon < Late Latin redēmptiōn- (stem of redēmptiō) redemption; (v.) Middle English ransounen < Old French rançonner, derivative of rançon.
Redemption (noun):
1300-50; Middle English redempcioun (< Middle French redemption) < Late Latin redēmptiōn- (stem of redēmptiō), equivalent to Latin redēmpt(us) (past participle of redimere to redeem ) + -iōn- -ion
We quote from Ambiguous Reading is Fundamental:
Nietzsche was a classical philologist, or one who knows the origin and meaning of words. Therefore, he would know that before the introduction of the Bible in the early 16th century, "Greek" was the noun for a member of the Christian faith, while "Hellenistic" was the adjective to describe Greece [Vide An Attempt to Date the word Christian].
Nietzsche could have either omitted "the redeemer" or written "the savior", and since he did neither, there must be a significance to the word "redeemer". Since "Redeemer" is in quotes, the expectation is that this word references to an earlier usage in the essay. However, this is the first occurrence of "redeemer". Therefore, this quote must be from another source.
Leo Strauss mentions that Spinoza often uses the word "redeemer", and rarely uses the wording "Jesus Christ" or "Christ", in his theological treatise. Therefore, when both Spinoza and Nietzsche use "redeemer" in place of "Jesus", we are led to believe there is an unknown significance to this rather unremarkable word.
The verb "redeem" is defined as " to compensate for the faults or bad aspects of (something)" and dates from around the years 1375 to 1425. Ultimately, redeem is from the Latin redimere, equivalent to red- red- + -imere, combining form of emere to purchase (cf. ransom). From the Latin origins, we see the that "ransom", long emphasized in Protestant teachings, is comparable to the word "redeem".
Ransom (verb):
1150-1200; (noun) Middle English ransoun < Old French rançon < Late Latin redēmptiōn- (stem of redēmptiō) redemption; (v.) Middle English ransounen < Old French rançonner, derivative of rançon.
Redemption (noun):
1300-50; Middle English redempcioun (< Middle French redemption) < Late Latin redēmptiōn- (stem of redēmptiō), equivalent to Latin redēmpt(us) (past participle of redimere to redeem ) + -iōn- -ion
We quote from Ambiguous Reading is Fundamental:
In the King James’ Bible, Strong’s number G863 [aphiemi] is translated as leave (52 times), forgive (47 times) and remit (once) ... Clearly, in the English language, there is a difference in understanding between forgiving sins and remitting sins ...not found in the Greek verb. -Section 2
And when they had sent away G863 the multitude ... Mark 4:36
Howbeit Jesus suffered G863 him not, but saith unto him ... Mark 5:19
For laying aside G863 the commandment of God, ye hold the tradition of men, Mark 7:8
Once again, we understand that the editors of the KJV Bible must choose to translate G863 as "to leave". "to forgive", or "to remit".
Whose soever sins ye remit, G863 they are remitted G863 unto them... John 20:23
The western Churches understand Christ's incarnation as the beginning of the redemption of The Fallen World™, wherein Adam caused cosmic chaos by eating of the fruit of the tree of knowledge of good and evil. They teach that due to Adam's transgression, or trespass, the world needs a redeemer [An Attempt To Understand the Roman Catholic Doctrine of Purgatory].
The Orthodox Church's teaches that it was God's intention to have a closer communion with man and Christ would have come to allow man the potential to be closer to his Creator, regardless of Adam's actions. The Fall is understood as a major calamity in the western Churches, while the Orthodox Church understands the incident in the Garden of Delights as a misstep on the path to divinity ["An Occultist and an Orthodox Christian walk into a bar..."]
The Orthodox Church's teaches that it was God's intention to have a closer communion with man and Christ would have come to allow man the potential to be closer to his Creator, regardless of Adam's actions. The Fall is understood as a major calamity in the western Churches, while the Orthodox Church understands the incident in the Garden of Delights as a misstep on the path to divinity ["An Occultist and an Orthodox Christian walk into a bar..."]
The are no examples of "redeem" or "redeemer" in the Greek Orthodox liturgy [The Divine Liturgy of Saint John], although there are eighteen examples of "remission" :
[And] remission of the sins of the servants of God ...
[And] grant them ... the remission of sins ...
For pardon and remission of our sins and transgressions ...
Take, eat, this is My Body, which is broken for you for the remission of sins ...
[My] Blood of the new covenant, which is shed for you and for many for the remission of sins.
So that they may be for those who partake of them for vigilance of soul, remission of sins ...
For pardon and remission of our sins and transgressions ....
[To] partake of Your pure Mysteries for the remission of sins and for eternal life. Amen.
[Our] Lord and God and Savior, Jesus Christ, for the remission of my sins and life eternal.
[For] the remission of my sins and life eternal.
[And] God and Savior Jesus Christ for the remission of your sins and life eternal.
[Our] Lord and God and Savior, Jesus Christ, for the remission of my sins and life eternal.
[For] the remission of my sins and life eternal.
[For] the remission of your sins and life eternal.
Blood of Christ for the remission of sins and life eternal.
I may worthily partake of Your Holy Gifts for the remission of my sins and for life eternal.
May Your holy Body, ... be to me for life eternal, and Your precious Blood for remission of sins.
If one understands the purpose of Christ's Incarnation as a correction of the Fall, then Christ is correctly understood as a Redeemer. However, if one considers that the Incarnation is not the result of the Fall and that the Incarnation would eventually transpire, since God wants a closer communion with man, then Christ is not properly understood as a Redeemer.
Healer savior
before 900; Middle English helen, Old English hǣlan (cognate with Dutch helen, German heilen, Old Norse heila, Gothic hailjan), derivative of hāl hale1, whole
Sooner or later, all souls leave Roman Catholic Purgatory, however, our main concern is that these departures require the efforts of the living faithful to assist the departed souls to enter Heaven.
Since the faithful departed need the living faithful, the only reasonable scenario where Purgatory can be emptied is when the last human being empties Purgatory, dies in a state of grace, and enters Heaven. Otherwise, souls will continue to arrive in Purgatory.
Christ’s second coming will not result in freeing the souls from Purgatory, for if His return results in the emptying of Purgatory, then there is no practical need for performing good works to assist the departed faithful to exit Purgatory, as these departures would occur at Christ's second coming. The performance of good works would remain intrinsically good, without the second benefit of redeeming immortal souls from Purgatory.
Therefore, the innovation and proclamation of the dogma of the immortal soul and Purgatory in 1517 has resulted in an attempt, from the standpoint of reason, to explain how the faithful dead, who do not die in a state of grace, enter Heaven. We remind the Gentle Reader that Hell and Heaven are different locations in Roman Catholic theology, while Heaven and Hell are not a separate locations in Orthodoxy , but different experiences.
As the Orthodox church has only one destination for the saved and the damned, the Roman Church must have understood Heaven and Hell as separate locations. This innovative belief is shared by most protestants. Of course, the ancient church has no tradition of separate places for the saved and the damned. We suggest the innovation of heaven and hell being separate locations occurred before the year 1517, when Purgatory was codified at the Latern Council.
The modern Christian’s reliance, nay obsession, upon the Revelation of Jesus Christ has resulted in strange opinions and perplexing beliefs. We mention only the title: “The Revelation of Jesus Christ”. The implication of the title is that Jesus Christ has been hidden and is only now being revealed in this book. The title can also be understood as Jesus Christ who is offering this revelation. However, there are multiple revelations being revealed on earth, in the sea, and in heaven, not only one. Therefore, the revelation must be Jesus Christ himself.
In conclusion to this part, the Roman Church teaches that fallen chaotic cosmos needs a redeemer or one who will “compensate for the faults or bad aspects of” Adam's transgression.
The hopeful faithful of the Roman and Greek Churches need their sins remitted or “sent back” during their lifetime. Therefore, Nietzsche writes “the redeemer” to bring the reader's attention to the western churches and their insistence upon The Fallen World™ needing a redeemer. By writing “the redeemer”, Nietzsche qualifies the work of “Jesus Christ” as being a redeemer, in contradistinction of the traditional teaching of the Orthodox Church. If one understands the purpose of Christ's Incarnation as a correction of the Fall, then Christ is correctly understood as a Redeemer. However, if one considers that the Incarnation is not the result of the Fall and that the Incarnation would eventually transpire, since God wants a closer communion with man, then Christ is not properly understood as a Redeemer.
Healer savior
before 900; Middle English helen, Old English hǣlan (cognate with Dutch helen, German heilen, Old Norse heila, Gothic hailjan), derivative of hāl hale1, whole
Sooner or later, all souls leave Roman Catholic Purgatory, however, our main concern is that these departures require the efforts of the living faithful to assist the departed souls to enter Heaven.
Since the faithful departed need the living faithful, the only reasonable scenario where Purgatory can be emptied is when the last human being empties Purgatory, dies in a state of grace, and enters Heaven. Otherwise, souls will continue to arrive in Purgatory.
Christ’s second coming will not result in freeing the souls from Purgatory, for if His return results in the emptying of Purgatory, then there is no practical need for performing good works to assist the departed faithful to exit Purgatory, as these departures would occur at Christ's second coming. The performance of good works would remain intrinsically good, without the second benefit of redeeming immortal souls from Purgatory.
Therefore, the innovation and proclamation of the dogma of the immortal soul and Purgatory in 1517 has resulted in an attempt, from the standpoint of reason, to explain how the faithful dead, who do not die in a state of grace, enter Heaven. We remind the Gentle Reader that Hell and Heaven are different locations in Roman Catholic theology, while Heaven and Hell are not a separate locations in Orthodoxy , but different experiences.
As the Orthodox church has only one destination for the saved and the damned, the Roman Church must have understood Heaven and Hell as separate locations. This innovative belief is shared by most protestants. Of course, the ancient church has no tradition of separate places for the saved and the damned. We suggest the innovation of heaven and hell being separate locations occurred before the year 1517, when Purgatory was codified at the Lateran Council.
The modern Christian’s reliance, nay obsession, upon the Revelation of Jesus Christ has resulted in strange opinions and perplexing beliefs. We mention only the title: “The Revelation of Jesus Christ”. The implication of the title is that Jesus Christ has been hidden and is only now being revealed in this book. The title can also be understood as Jesus Christ who is offering this revelation. However, there are multiple revelations being revealed on earth, in the sea, and in heaven, not only one. Therefore, the revelation must be Jesus Christ himself.
In conclusion to this part, the Roman Church teaches that fallen chaotic cosmos needs a redeemer or one who will “compensate for the faults or bad aspects of” Adam's transgression.
The hopeful faithful of the Roman and Greek Churches need their sins remitted or “sent back” during their lifetime. Therefore, Nietzsche writes “the redeemer” to bring the reader's attention to the western churches and their insistence upon The Fallen World™ needing a redeemer. By writing “the redeemer”, Nietzsche qualifies the work of “Jesus Christ” as being a redeemer, in contradistinction of the traditional teaching of the Orthodox Church.
Healer savior
before 900; Middle English helen, Old English hǣlan (cognate with Dutch helen, German heilen, Old Norse heila, Gothic hailjan), derivative of hāl hale1, whole
Sooner or later, all souls leave Roman Catholic Purgatory, however, our main concern is that these departures require the efforts of the living faithful to assist the departed souls to enter Heaven.
Since the faithful departed need the living faithful, the only reasonable scenario where Purgatory can be emptied is when the last human being empties Purgatory, dies in a state of grace, and enters Heaven. Otherwise, souls will continue to arrive in Purgatory.
Christ’s second coming will not result in freeing the souls from Purgatory, for if His return results in the emptying of Purgatory, then there is no practical need for performing good works to assist the departed faithful to exit Purgatory, as these departures would occur at Christ's second coming. The performance of good works would remain intrinsically good, without the second benefit of redeeming immortal souls from Purgatory.
Therefore, the innovation and proclamation of the dogma of the immortal soul and Purgatory in 1517 has resulted in an attempt, from the standpoint of reason, to explain how the faithful dead, who do not die in a state of grace, enter Heaven. We remind the Gentle Reader that Hell and Heaven are different locations in Roman Catholic theology, while Heaven and Hell are not a separate locations in Orthodoxy , but different experiences.
As the Orthodox church has only one destination for the saved and the damned, the Roman Church must have understood Heaven and Hell as separate locations. This innovative belief is shared by most protestants. Of course, the ancient church has no tradition of separate places for the saved and the damned. We suggest the innovation of heaven and hell being separate locations occurred before the year 1517, when Purgatory was codified at the Latern Council.
The modern Christian’s reliance, nay obsession, upon the Revelation of Jesus Christ has resulted in strange opinions and perplexing beliefs. We mention only the title: “The Revelation of Jesus Christ”. The implication of the title is that Jesus Christ has been hidden and is only now being revealed in this book. The title can also be understood as Jesus Christ who is offering this revelation. However, there are multiple revelations being revealed on earth, in the sea, and in heaven, not only one. Therefore, the revelation must be Jesus Christ himself.
In conclusion to this part, the Roman Church teaches that fallen chaotic cosmos needs a redeemer or one who will “compensate for the faults or bad aspects of” Adam's transgression.
The hopeful faithful of the Roman and Greek Churches need their sins remitted or “sent back” during their lifetime. Therefore, Nietzsche writes “the redeemer” to bring the reader's attention to the western churches and their insistence upon The Fallen World™ needing a redeemer. By writing “the redeemer”, Nietzsche qualifies the work of “Jesus Christ” as being a redeemer, in contradistinction of the traditional teaching of the Orthodox Church. If one understands the purpose of Christ's Incarnation as a correction of the Fall, then Christ is correctly understood as a Redeemer. However, if one considers that the Incarnation is not the result of the Fall and that the Incarnation would eventually transpire, since God wants a closer communion with man, then Christ is not properly understood as a Redeemer.
Healer savior
before 900; Middle English helen, Old English hǣlan (cognate with Dutch helen, German heilen, Old Norse heila, Gothic hailjan), derivative of hāl hale1, whole
Sooner or later, all souls leave Roman Catholic Purgatory, however, our main concern is that these departures require the efforts of the living faithful to assist the departed souls to enter Heaven.
Since the faithful departed need the living faithful, the only reasonable scenario where Purgatory can be emptied is when the last human being empties Purgatory, dies in a state of grace, and enters Heaven. Otherwise, souls will continue to arrive in Purgatory.
Christ’s second coming will not result in freeing the souls from Purgatory, for if His return results in the emptying of Purgatory, then there is no practical need for performing good works to assist the departed faithful to exit Purgatory, as these departures would occur at Christ's second coming. The performance of good works would remain intrinsically good, without the second benefit of redeeming immortal souls from Purgatory.
Therefore, the innovation and proclamation of the dogma of the immortal soul and Purgatory in 1517 has resulted in an attempt, from the standpoint of reason, to explain how the faithful dead, who do not die in a state of grace, enter Heaven. We remind the Gentle Reader that Hell and Heaven are different locations in Roman Catholic theology, while Heaven and Hell are not a separate locations in Orthodoxy , but different experiences.
As the Orthodox church has only one destination for the saved and the damned, the Roman Church must have understood Heaven and Hell as separate locations. This innovative belief is shared by most protestants. Of course, the ancient church has no tradition of separate places for the saved and the damned. We suggest the innovation of heaven and hell being separate locations occurred before the year 1517, when Purgatory was codified at the Lateran Council.
The modern Christian’s reliance, nay obsession, upon the Revelation of Jesus Christ has resulted in strange opinions and perplexing beliefs. We mention only the title: “The Revelation of Jesus Christ”. The implication of the title is that Jesus Christ has been hidden and is only now being revealed in this book. The title can also be understood as Jesus Christ who is offering this revelation. However, there are multiple revelations being revealed on earth, in the sea, and in heaven, not only one. Therefore, the revelation must be Jesus Christ himself.
In conclusion to this part, the Roman Church teaches that fallen chaotic cosmos needs a redeemer or one who will “compensate for the faults or bad aspects of” Adam's transgression.
The hopeful faithful of the Roman and Greek Churches need their sins remitted or “sent back” during their lifetime. Therefore, Nietzsche writes “the redeemer” to bring the reader's attention to the western churches and their insistence upon The Fallen World™ needing a redeemer. By writing “the redeemer”, Nietzsche qualifies the work of “Jesus Christ” as being a redeemer, in contradistinction of the traditional teaching of the Orthodox Church.
For I know that my redeemer liveth, and that he shall stand ... upon the earth:... in my flesh shall I see God… Job 19:25-26
“Redeemer” occurs eighteen times in the Old Testament. The word from the passage in The Book of Job is Strong’s number H1350, ga’al. H1350 occurs on 104 occasions with the following meanings from the King James Bible version:
redeem (50), redeemer (18), kinsman (13), revenger (7), avenger (6), ransom (2), at all (2), deliver (1), kinsfolks (1), kinsman's part (1), purchase (1), stain (1), wise (1).
Clearly, H1350 was a difficult word for the editors of the King James Bible Version to interpret, ranging from “redeem/redeemer” (68 occurrences) to “kinsman” (13 occurrences to “revenger/avenger” 13 occurrences.
Of the multiple speculations on the origin of the word “Mass”, we offer:
redeem (50), redeemer (18), kinsman (13), revenger (7), avenger (6), ransom (2), at all (2), deliver (1), kinsfolks (1), kinsman's part (1), purchase (1), stain (1), wise (1).
Clearly, H1350 was a difficult word for the editors of the King James Bible Version to interpret, ranging from “redeem/redeemer” (68 occurrences) to “kinsman” (13 occurrences to “revenger/avenger” 13 occurrences.
Of the multiple speculations on the origin of the word “Mass”, we offer:
Rupert of Deutz (early 12th century) derives it [the word Mass] from a "dismissal" of the "enmities which had been between God and men" (inimicitiarum quæ erant inter Deum et homines). Mass (liturgy), Wikipedia
We interpret the origin of the word "Mass" to be understood that the sins that separate man from God are dismissed or “sent back”, presumably to the specific demon who enticed the faithful to sin.
There are no examples of “Redeemer” in the New Testament and we cite all four examples of redeem in the New Testament:
There are no examples of “Redeemer” in the New Testament and we cite all four examples of redeem in the New Testament:
Christ hath redeemed G1805 us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Galatians 3:13
To redeem G1805 them that were under the law, that we might receive the adoption of sons.
Galatians 4:5
Redeeming G1805 the time, because the days are evil. Ephesians 5:16
Walk in wisdom toward them that are without, redeeming G1805 the time. Colossians 4:5
The usage of G1805 in the Epistle to the Galatians is theologically related to Christ and to his work, however, the remaining two examples are an obscure and strange expression: “redeeming the time”.
In conclusion, Nietzsche's usage of "redeemer" is subtle and innocuous, but betrays his proper understanding of the theological nuances between the Roman and Greek Churches.
In conclusion, Nietzsche's usage of "redeemer" is subtle and innocuous, but betrays his proper understanding of the theological nuances between the Roman and Greek Churches.