It will be demonstrated that Nietzsche, in fact, will argue it is in the appeal to divine proscriptions that the most virulent nihilism will attain. There is a second sense of nihilism that appears as an outgrowth of the first that Nietzsche appeals to in his critique of values. It contends that not only does an active, pious, acknowledgment of a divinity foster nihilism, but also, the disingenuous worship of a deity that has been replaced in the life man by science, too, breeds a passive nihilism. Christianity Nietzsche conceives the first variety of nihilism, that fostered through active worship, as pernicious due to its reinforcement of a fundamental attitude that denies life. Throughout his life Nietzsche argued the contemporary metaphysical basis for belief in a deity were merely negations of, or tried to deny, the uncertainties of what is necessarily a situated human existence.
Religious doctrine is steeped in, and bounded by references to good and evil and original sin.
The religious student is taught original sin, with the hopes the student will faithfully deny a human nature. Christianity goes beyond a denial of just the flesh and blood of the body to do away with the whole of the world. In Twilight of the Idols, Nietzsche suggests in several places, that the world is falsified when dictated by the tenets of dualistic philosophies, with emphasis on Christianity. First, Plato's vision of the realm of forms. A world a man may come to know, at least possible for the contemplative and diligent student.