3. "The Immoralist. A Criticism of the Most Fatal Species of Ignorance, Morality." ("_Der Immoralist: Kritik der verhängnissvollsten Art von Unwissenheit, der Moral_") 4. "Dionysus, the Philosophy of Eternal Recurrence." ("_Dionysus, Philosophie der ewigen Wiederkunft_") But Nietzsche did not finish this task, although "The Antichrist" is in the form in which he intended it to be published. Nevertheless, it must be considered merely as a fragment of a much more extensive plan. Though Nietzsche was far from being the first, he yet was the most effective critic who ever waged war against Christianity. This was due to the fact that he went about his destructive work from an entirely new angle. Before him there had been many competent anti-Christian writers and scientists. Even during his own time there was a large and loud school of atheists at work undermining the foundations of Nazarene morality. With the methods of his predecessors and contemporaries, however, he had nothing in common. He saw that, despite the scientific denial of the miracles of Christianity and the biological opposition to the origin of Christian history, the theologian was always able to reply to the denial of Christian truth with the counter-argument of Christian practicability. Thus, while the reasoning of such men as Darwin, Huxley and Spencer held good so far as the scientific aspects of Christianity went, the results of Christianity were not involved. The church, meeting the onslaughts of the "higher criticism," denied the necessity of a literal belief in the Gospels, and asserted that, while all the anti-Christian critics might be accurate in their purely scientific and logical conclusions, Christianity itself as a workable code was still efficient and deserving of consideration as the most perfect system of conduct the world had ever known. Nietzsche therefore did not go into the field already ploughed by Voltaire, Hume, Huxley, Spencer, Paine and a host of lesser "free thinkers." The preliminary battles in the great warfare against Christianity had already been won, and he saw the futility of proceeding along historical and scientific lines. Consequently he turned his attention to a consideration of the _effects_ of Christian morality upon the race, to an inquiry into the _causes_ of pity-morality, and to a comparison of moral codes in their relation to the needs of humanity. Whether or not the origins of Christianity conformed to biological laws did not concern him, although he assumed as his hypothesis the conclusions of the scientific investigators. The only way of determining the merits and demerits of the Christian code, he argued, was to ascertain the actual results of its application, and to compare these with the results which had accrued from the application of hardier and healthier codes. To this investigation Nietzsche devotes practically the whole of "The Antichrist," although there are a few analytical passages relating to