THE ANTICHRIST
By
Friedrich Nietzsche
Translation: H.L. Mencken
16.
A
criticism of the
Christian concept of
God leads inevitably to the same conclusion.--A nation that still believes in it
self holds fast to its own
God. In him it does honour to the conditions which enable it to survive, to its virtues--it projects its joy in it
self, its feeling of power, into a being to whom one may offer thanks. He who is rich will give of his riches; a proud
people need a
God to whom they can make sacrifices. . .
religion, within these limits, is a form of gratitude. A man is grateful for his own existence: to that end he needs a
God.--Such a
God must be able to work both benefits and injuries; he must be able to play either friend or foe--he is wondered at for the
good he does as well as for the
evil he does. But the castration, against all nature, of 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.