Jesus. According to Walter Kaufmann, Nietzsche might have been referring to the naïve protagonist of Dostoevsky's The Idiot. With an antipathy toward the material world, Jesus has "a feeling of being at home in a world in which no sort of reality survives, a merely 'inner' world, a 'true' world, an 'eternal' world.... 'The Kingdom of God is within you'." Nietzsche believes that the redeemer type is determined by a morbid intolerance of pain. Extreme sensitivity results in avoidance of the world, and any feeling of resistance to the world is experienced as pain. Even evil is therefore not resisted: "The fear of pain, even of infinitely slight pain—the end of this can be nothing save a religion of love...." Jesus was a distorted version of the redeemer type. The first disciples, in their Gospels, described him as having Old-Testament characteristics such as prophet, messiah, miracle worker, moral preacher, and so on. Dostoevsky could have revealed his sickliness and childishness. According to Jesus, "the kingdom of heaven belongs to children." Everyone has an equal right to become a child of God. His spirituality is infantile, a result of delayed puberty. Jesus does not resist or contend with the world because he doesn't recognize the importance of the world. His life is its own kingdom of God at every moment. Early Christians used Semitic concepts to express his teaching, but his anti-realism could just as easily have been a characteristic of Taoism or Hinduism. Nietzsche asserts that the psychological reality of redemption was a "new way of life, not a new faith." It is "[t]he deep instinct which prompts the Christian how to live so that he will feel that he is 'in heaven'." The Christian is known by his acts. He offers no resistance to evil, He has no anger and wants no revenge. Blessedness is not promised on conditions, as in Judaism. The Gospel's glad tidings are that there is no distinction between God and man. There is no Judaic concern for sin, prayers, rituals, forgiveness, repentance, guilt, punishment, or faith:[H]e knew that it was only by a way of life that one could feel one's self 'divine,' 'blessed,' 'evangelical,' a 'child of God.' Not by 'repentance,' not by 'prayer and forgiveness' is the way to God: only the Gospel way leads to God—it is itself 'God!'There were two worlds for the teacher of the Gospel's glad tidings: the