Nietzschean Conversion

In the second post of this blog I pointed out St. Paul’s extended treatment of the relationship of the two testaments, and the preeminence of Christ as the prism for understanding Moses and the Old Testament. The post also noted St. Paul’s use of the Greek word metamorphosis, and the tacit but clear comparison of the Glory of the Incarnate Christ on Tabor with the reflected glory of the divine residue in the face of Moses. We are being, St. Paul says metamorphosized into the glory of Christ. As this is an ongoing process, we most often think of this in terms of conversion, the continual reorienting of our lives toward God. We see this in St. Augustine’s Confessions: our wayward rhetor spends the whole book trying to turn from God, while God and St. Monica are trying to get him to turn from himself and to God. Convertio involves a conscious determination on our part, a realization of the power of God working in us. This post is not about the Christian doctrine of conversion per se, but about its persistence even in that most ardent and influential of atheists, Friedrich Nietzsche here

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