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Nietzsche had, in fact, launched his attacks against the religious institutions of his generation. These institutions, as the state, as the philosophical schools, constrained personal freedom. Notwithstanding, Nietzsche's interest in the gospels drove him to praise the Messiah. Nietzsche believed himself to be an atheist, but his atheism was social. In his personal life he was inspired by divinity. Writing his poems Nietzsche replaces the Christian god for Dionysus, that is to say, for an anthropomorphic god. Nowadays, students of philosophy learn that after Nietzsche God has been replaced by man. But this happy discovery can be found in the New Testament as well. When the Jewish priests question Jesus about taking care of the sick on Sabbath, he replies, quoting the Old Testament, that all men are as gods: I have said, Ye are gods, and ye all are children of the most High. Psalm 82:6 (Geneva Bible, 1599) From a rational point of view, any discussion on God's existence is absurd. Any negative statement implies an affirmation. This line of thought conforms to the dialectic of Hegel, who, as all the philosophers of German Idealism, was likewise inspired by Heraclitus' fragments: life, as a flow, is a struggle of oppositions: mortality contains immortality.

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