of piracy:"See also: Muslim settlement of Lucera.Intrinsically there should be no more choice between Islam and Christianity than there is between an Arab and a Jew. The decision is already reached; nobody remains at liberty to choose here. Either a man is a Chandala or he is not.... 'War to the knife with Rome! Peace and friendship with Islam!': this was the feeling, this was the act, of that great free spirit, that genius among German Emperors, Frederick II. What! must a German first be a genius, a free spirit, before he can feel decently? I can't make out how a German could ever feel Christian. Renaissance The European Renaissance of Greek and Roman values was "[t]he transvaluation of Christian values,—an attempt with all available means, all instincts and all the resources of genius to bring about a triumph of the opposite values, the more noble values." However, Martin Luther thought that the Pope was corrupt. Actually, the papacy was rid of corrupt Christianity:[T]he old corruption, the peccatum originale, Christianity itself, no longer occupied the papal chair! Instead there was life! Instead there was the triumph of life! Instead there was a great yea to all lofty, beautiful and daring things!... And Luther restored the church: he attacked it. Condemnation Nietzsche concludes his work with the insistence that Christianity "turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.... [I]t lives by distress; it creates distress to make itself immortal." "To breed out of humanitas a self-contradiction, an art of self-pollution, a will to lie at any price, an aversion and contempt for all good and honest instincts," in Nietzsche's view, is the spirit of Christianity. With its parasitism; with "the beyond as the will to deny all reality," Nietzsche believes the "'humanitarianism' of Christianity" to be a conspiracy "against health, beauty, well-being, intellect, kindness of soul—against life itself." He considers it to be a curse and a corruption. While humanity "reckons time from the " when this "fatality" emerged—"from the first day of Christianity"—Nietzsche asks "[w]hy not rather from its last?" Nietzsche suggests that time be calculated from "today," the date of this book, whereby 'Year One' would begin on 30 September 1888—"The transvaluation of all values!" Thoughts on Jesus In his earlier works, Nietzsche did not distinguish the teachings of Jesus from historic Christianity. However, in late 1887 and early