Feeling and Christianity

FEELING AND CHRISTIANITY 4

Feelingand Christianity

Feelingand Christianity

  1. Feeling and Christianity

Christianityhas always been seen as fundamental to the health of the society.While it has been thought that there exists no relationship betweenfeeling and Christianity or religion in general, Christians must havethe capacity to feel the teachings so as to internalize them.Schleiermacher saw religion as a feeling and opined that religionrevolves round seeking and finding this feeling in all that moves andlives, in all suffering, growth actions and change (Nietzsche, 1969).It involves having life and knowing it in immediate feeling, only assuch an existence in the eternal and infinite. Schleiermacher statesthat religion and Christianity would not merely amount to doing orknowing as such a thought would characterize it as a rationalapproach pertaining to doctrinal orthodoxy and become speculativetheology. Instead, Christianity is in the realm of feelings in whichcase it is an interior personal experience that has an aspect of themysterious and the knowable (Nietzsche, 1969). On the same note,religion and feelings can never be abstractly experienced. Feeling isappropriately the arena of God-consciousness, which is the feeling ofabsolute dependence on God. This is not seen as an awareness of theexistence of the world by the awareness of God as the sole AbsoluteUndivided Unity.

  1. Nietzsche’s Concept of Religion as a Horizon

Nietzschesaw Christianity as a betrayal to its origin with the aim of exertingrevenge by the weak against the strong, as well as a desire torevenge against the earthly life. Indeed, he questioned why it shouldvouch for the idea of a better and higher heavenly realm, and sawthis as a dissatisfaction with the earth and a desire to contradictit. Indeed, the idea of heaven is a denial of the life in earth(Lampert,1996).Essentially, religion is all about enticing individuals with goodiesin the horizon. I would not agree with this assertion as individualsdo not necessarily get into religion for the sake of the promisesmade for good or bad behavior, rather human beings have intrinsicgoodness (Lampert,1996).

References

Nietzsche,F (1969). The Genealogy of Morals. New York: Vintage Books

Lampert,L. (1996).&nbspLeoStrauss and Nietzsche.Chicago: Univ. of Chicago Press.