Kumpikaan Nietzschen 'mielipide' ei edusta hänen virallista kantaansa, joka oli perin ambivalentti juuri näiden kahden tyypin suhteen.
Sokrateen optimistista järki=hyve=onni-periaatetta Nietzsche piti asenteena, joka peitti näkyvistä äärirationalismiin aina sisältyvän nihilismin: pessimismin ja dekandenssin.
Jeesusta Nietzsche puolestaan kritisoi epärealistisesta rakkaudenjulistuksesta (Vuorisaarna), mutta arvosti suuresti hänen vapauttaan ja sitä, ettei Jeesuksessa ollut ressentimenttiä - kaunaa ja kostonhalua.
Mixed Opinions and Maxims.
If all goes well, the time will come when one will take up the memorabilia of Socrates rather than the Bible as a guide to morals and reason... The pathways of the most various philosophical modes of life lead back to him... Socrates excels the founder of Christianity in being able to be serious cheerfully and in possessing that wisdom full of roguishness that constitutes the finest state of the human soul. And he also possessed the finer intellect.
The "kingdom of heaven" is a state of the heart—not something that is to come "above the earth" or "after death." The whole concept of natural death is lacking in the evangel: death is no bridge, no transition; it is lacking because it belongs to a wholly different, merely apparent world, useful only insofar as it furnishes signs. The "hour of death" is no Christian conception—"hour," time, physical life and its crises do not even exist for the teacher of the "glad tidings" ... The "kingdom of God" is nothing that one expects; it has no yesterday and no day after tomorrow, it will not come in "a thousand years"—it is an experience of the heart; it is everywhere, it is nowhere ...
This "bringer of glad tidings" died as he had lived, as he had taught—not to "redeem men" but to show how one must live. This practice is his legacy to mankind: his behavior before the judges, before the catchpoles, before the accusers and all kinds of slander and scorn—his behavior on the cross. He does not resist, he does not defend his right, he takes no step which might ward off the worst; on the contrary, he provokes it ... And he begs, he suffers, he loves with those, in those, who do him evil ...
The words to the thief on the cross contain the whole gospel. "That was indeed a more divine man, a 'child of God'" says the thief. "If you feel this," answers the Redeemer, "thus you are in paradise, thus you are also a child of God ..." Not to resist, not to be angry, not to hold responsible ... but to resist not even the evil one—to love him ...