"Nietzsche, Friedrich - The Antichrist" - читать интересную книгу автора (Nietzsche Friedrich Wilhelm)

such a god, making him a god of goodness alone, would be contrary to
human inclination. Mankind has just as much need for an evil god as for
a good god; it doesn't have to thank mere tolerance and humanitarianism
for its own existence. . . . What would be the value of a god who knew
nothing of anger, revenge, envy, scorn, cunning, violence? who had
perhaps never experienced the rapturous ardeurs of victory and of
destruction? No one would understand such a god: why should any one want
him?--True enough, when a nation is on the downward path, when it feels
its belief in its own future, its hope of freedom slipping from it, when
it begins to see submission as a first necessity and the virtues of
submission as measures of self-preservation, then it must overhaul its
god. He then becomes a hypocrite, timorous and demure; he counsels
"peace of soul," hate-no-more, leniency, "love" of friend and foe. He
moralizes endlessly; he creeps into every private virtue; he becomes the
god of every man; he becomes a private citizen, a cosmopolitan. . .
Formerly he represented a people, the strength of a people, everything
aggressive and thirsty for power in the soul of a people; now he is
simply the good god...The truth is that there is no other alternative
for gods: either they are the will to power--in which case they are
national gods--or incapacity for power--in which case they have to be
good.
17.
Wherever the will to power begins to decline, in whatever form, there is
always an accompanying decline physiologically, a decadence. The
divinity of this decadence, shorn of its masculine virtues and passions,
is converted perforce into a god of the physiologically degraded, of the
weak. Of course, they do not call themselves the weak; they call
themselves "the good." . . . No hint is needed to indicate the moments
in history at which the dualistic fiction of a good and an evil god
first became possible. The same instinct which prompts the inferior to
reduce their own god to "goodness-in-itself" also prompts them to
eliminate all good qualities from the god of their superiors; they make
revenge on their masters by making a devil of the latter's god.--The
good god, and the devil like him--both are abortions of decadence.--How
can we be so tolerant of the naяvetщ of Christian theologians as to join
in their doctrine that the evolution of the concept of god from "the god
of Israel," the god of a people, to the Christian god, the essence of
all goodness, is to be described as progress?--But even Renan does this.
As if Renan had a right to be naяve! The contrary actually stares one in
the face. When everything necessary to ascending life; when all that is
strong, courageous, masterful and proud has been eliminated from the
concept of a god; when he has sunk step by step to the level of a staff
for the weary, a sheet-anchor for the drowning; when he be comes the
poor man's god, the sinner's god, the invalid's god par excellence, and
the attribute of "saviour" or "redeemer" remains as the one essential
attribute of divinity--just what is the significance of such a
metamorphosis? what does such a reduction of the godhead imply?--To be
sure, the "kingdom of God" has thus grown larger. Formerly he had only
his own people, his "chosen" people. But since then he has gone
wandering, like his people themselves, into foreign parts; he has given