When Zarathustra was alone, however, he said to his heart: “Could it be possible! This old saint in the forest hath not yet heard of it, that GOD IS DEAD!” (Thus Spake Zarathustra, 3)
“DEAD ARE ALL THE GODS: NOW DO WE DESIRE THE SUPERMAN TO LIVE.”—Let this be our final will at the great noontide!— Thus spake Zarathustra.
Z. We’ve reached the end.  A journey that began with ash, a reminder of our mortality, ends in the death of God. When Jesus had died, about the middle of the afternoon, they took his limp body off the cross and laid his body in the tomb of Joseph of Arimathea (Matthew 27:57–61).
The gospel writers are silent about the events of Holy Saturday and the emotional state of the disciples. Certainly, they were raw with grief and carried shame for deserting and denying their Master—the man they had invested three years of their life following. They likely didn’t visit the Temple on that Sabbath. It is difficult enough to pray and share space with other worshippers while in the midst of grief (who wants to sing happy-clappy songs of God’s deliverance when you are hurting?). It is all the harder when we consider that they believed Jesus would be God’s deliverer and they mulled over his strange sayings about how he embodied the Father (John 14:9-10). Now Jesus was dead.  My guess is that they holed up in the same room we find them on Sunday morning.
Zarathustra was the ancient, Iranian founder of Zoroastrianism. A man by the same name is Fredrick Nietzche’s mouthpiece in Thus Spake Zarathustra. 19th-century philosophers, like 19th-century novelists, could seldom write anything without preaching at their readers.  Zarathustra is Nietzche’s  preacher and the populizer of the phrase, “God is dead” (along with the madman in Nietzche’s The Gay Science). He preaches a new way of being in the world, freed from the confines of religious belief in a god. Kathleen Higgins suggests that:
“Nietzche’s basic goal in Zarathustra is to explore the question of the meaning of individual life. . . .The perspective that renders life meaningful is the tragic perspective, Nietzche contends. The tragic perspective does not denigrate individual life by urging the individual to associate meaning with notions of survival or perfect contentment. Instead it finds individual life to be meaningful in the way that art is meaningful—meaning emerges from the artist’s arrangement of limited material (“Reading Zarathustra” in Reading Nietzche, OUP, 1988, p146).
Nietzche has his fans, especially among athiests, philosophers and the children of Christian fundamentalists in teenage rebellion. Christian apologists love to quote Nietzche and use him as a foil for theism. But if truth is contextual, then today of all days we say with Nietzche and Zarathustra, “Gott ist tot.” God is dead.
Can we inhabit this space? The disciples are hiding out, wrecked with grief. Their religious illusions, beliefs about God, and hopes for a Messiah were dashed on the previous day. We may not, with Zarathustra, do away with God and put our faith in our own human potential. But the prophet and the madman understood the death of God has far reaching consequences. How now shall we live? 

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