A Review of the Literature up to 1976 by HENRY EYRING and DOUGLAS HENDERSON (Eds.)

By HENRY EYRING and DOUGLAS HENDERSON (Eds.)

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Without his two ‘noble, true, friends’, he records, I would perhaps never have felt at home in Naumburg. But since I have won such lively friends, being here is dear to me, and it would be extremely painful to have to leave.  It is true that Fritz also needed solitude. Here is his own, retrospective characterassessment: I had, in my young life, already seen a great deal of tragedy and sadness and was therefore not as wild and jolly as children usually are. My schoolfellows used to tease me on account of my seriousness.

But what the close similarity between it and Nietzsche’s youthful Christian piety suggests is that at the heart of his mature thought is the effort to rediscover, even in God’s absence, central elements of the passionate Christian’s stance to existence. Da Capo  Another aspect of Fritz’s Christian piety which is reflected in the philosophy of his adulthood is his love of Christmas. Partly, of course, he loves Christmas from a normal, boyish delight in high days, holidays and presents, but partly, too, out of something more.

He was a gifted musician who organised regular musical gatherings to liven up the winter evenings and possessed a large library that became one of Fritz’s favourite haunts. The Lutheran Church was, in fact, much like the Anglican. It was a path to social advancement and a life of relative gentility. Yet it would be a mistake to reach for the adjective ‘Trollopian’: to suppose that Christian faith meant nothing to the Nietzsche/Oehlers, that they observed merely its outward, social form. ∗ It was the foundation of their lives.

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