The Will to Power, Book I and II An Attempted Transvaluation of all Values

By Friedrich Nietzsche

Page 74

the cross.

(TRANSLATOR'S NOTE.)
]


176.

_The reaction of paltry people_:--Love provides the feeling of highest
power. It should be understood to what extent, not man in general, but
only a certain kind of man is speaking here.

"We are godly in love, we shall be 'the children of God'; God loves us
and wants nothing from us save love"; that is to say: all morality,
obedience, and action, do not produce the same feeling of power and
freedom as love does;--a man does nothing wicked from sheer love, but
he does much more than if he were prompted by obedience and virtue
alone.

Here is the happiness of the herd, the communal feeling in big things
as in small, the living sentiment of unity felt as the _sum of the
feeling of life._ Helping, caring for, and being useful, constantly
kindle the feeling of power; visible success, the expression of
pleasure, emphasise the feeling of power; pride is not lacking either,
it is felt in the form of the community, the House of God, and the
"chosen people."

As a matter of fact, man has once more experienced an "_altération" of
his personality_: this time he called his feeling of love--God. The
awakening of such a feeling must be pictured; it is a sort of ecstasy,
a strange language, a "Gospel"--it was this newness which did not
allow man to attribute love to himself--he thought it was God leading
him on and taking shape in his heart. "God descends among men," one's
neighbour is transfigured and becomes a God (in so far as he provokes
the sentiment of love), _Jesus is the neighbour,_ the moment He is
transfigured in thought into a God, and into a cause _provoking the
feeling of power._


177.

Believers are aware that they owe an infinite amount to Christianity,
and therefore conclude that its Founder must have been a man of the
first rank.... This conclusion is false, but it is typical of the
reverents. Regarded objectively, it is, _in the first place,_ just
possible that they are mistaken concerning the extent of their debt to
Christianity: a man's convictions prove nothing concerning the thing
he is convinced about, and in religions they are more likely to give
rise to suspicions.... Secondly, it is possible that the debt owing
to Christianity is not due to its Founder at all, but to the whole
structure, the whole thing--to the Church, etc. The notion "Founder"
is so very equivocal, that it may stand even for the accidental
cause of a movement: the person of the Founder has been inflated in
proportion as the Church has grown: but even this

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