The week’s reading, after August 18Недельное чтение после 18 августа
Catholicism and ChristianityКатолицизм и христианство
Католицизм и христианство
From Friedrich Nietzsche’s The Will to Power, Book II, ten sections, in the Russian printed in the journal Novy Put (1904). In most paragraphs “Catholicism” or “the Catholic Church” stands where Nietzsche speaks of Paul, of the church, or of Christianity; the title was given for the censor.
Не надо смешивать христианство, как исторический факт, с тем первоисточником, из которого оно произошло. Только благодаря беспримерной недобросовестности могли приписать святость тому, что теперь называется «католической верою». Что отрицал Христос? Как раз то, что теперь называется католической церковью.
Christianity as a historical fact must not be confused with the original source from which it arose. Only through unexampled bad faith could holiness have been ascribed to what is now called “the Catholic faith.” What did Christ deny? Precisely what is now called the Catholic Church.
Католическая церковь — это полная противоположность тому, что послужило началом христианского учения. Как раз то, что в католическом церковном смысле — Христово, в корне своем — не Христово. Вместо символов там, в церкви, — предметы и лица; вместо вечных событий — история; вместо практики жизни — католические правила, обряды и догмы. Христианство в существе своем равнодушно к культу, священникам, церкви, богослужению.
The Catholic Church is the complete opposite of what served as the starting point of the Christian teaching. Precisely what is Christ’s in the sense of the Catholic Church is, at its root, not Christ’s. In place of symbols, there, in the church, are objects and persons; in place of eternal events, history; in place of the practice of life, Catholic rules, rites, and dogmas. Christianity in its essence is indifferent to cult, to priests, to the church, to divine service.
Практика христианства не имеет в себе никаких фантасмагорий; оно есть средство быть счастливым:
The practice of Christianity has nothing phantasmagorical in it; it is a means of being happy:
«Нельзя делать различий между чужими и своими. Нельзя гневаться, никого не надо унижать. Милостыню твори тайно. Не надо клясться. Не надо судить. Надо мириться и прощать. Молиться надо втайне».
“One must make no distinction between strangers and one’s own. One must not be angry; one must humiliate no one. Give alms in secret. One must not swear. One must not judge. One must be reconciled and forgive. One must pray in secret.”
Иисус обращается прямо к сути дела, к «царствию божью» в сердце человеческом, и пути к нему указывает не внешние, состоящие в соблюдении правил иудейской церкви, которой он не признает, а внутренние. Он думает не о внешнем, а о внутреннем.
Jesus goes straight to the substance of the matter, to the “kingdom of God” in the heart of man, and the ways to it that he shows are not outward ones, consisting in the observance of the rules of the Jewish church, which he does not recognize, but inward ones. He thinks not of the outward, but of the inward.
Так же относится он и ко всем грубым приемам общения с богом: он учит, как надо жить, чтобы чувствовать себя «обожествленным», учит, что нельзя прийти к этому состоянию через самоистязание. Чтобы стать божественным, главное — это отречься от себя.
He takes the same attitude toward all the crude methods of communion with God: he teaches how one must live in order to feel oneself “deified”; he teaches that this state cannot be reached through self-torment. To become divine, the main thing is to renounce oneself.
Католицизм есть нечто в корне отличное от того, что делал и чего хотел Христос. Христианство представляет из себя великое противоязыческое движение; но учение это, жизнь и слово Христа были подвергнуты совершенно произвольному истолкованию, ради совершенно чуждых христианству целей, и потом были переведены на язык уже существовавших религий.
Catholicism is something radically different from what Christ did and what he wanted. Christianity is a great anti-pagan movement; but this teaching, the life, and the word of Christ were subjected to an entirely arbitrary interpretation, for the sake of aims entirely alien to Christianity, and were then translated into the language of religions that already existed.
Тогда как Иисус учил миру и счастию, католицизм оказался выражением мрачного отношения к жизни, и притом отношения слабых, немощных, угнетенных, страждущих.
Whereas Jesus taught peace and happiness, Catholicism turned out to be the expression of a gloomy attitude toward life, and the attitude, moreover, of the weak, the infirm, the oppressed, the suffering.
Евангелие возвещает, что униженным и бедным открыт доступ к счастью; для этого надо только освободиться от всякой установившейся опеки высших классов. Собственность, приобретения, родина, сословие и положение, суд, полиция, государство, церковь, образование, искусство, войско — всё это препятствия к достижению счастья, — заблуждения, наваждения дьявола, которым Евангелие грозит страшным судом.
The Gospel proclaims that the way to happiness is open to the humiliated and the poor; for this one need only free oneself from all the established tutelage of the upper classes. Property, gain, fatherland, rank and position, the courts, the police, the state, the church, education, art, the army — all these are obstacles to the attainment of happiness — errors, delusions of the devil, which the Gospel threatens with the Last Judgment.
Католицизм сделал из христианства учение, которое в конце концов примиряется с государством: ведет войну, судит, пытает, клянется и ненавидит.
Catholicism made of Christianity a teaching that in the end is reconciled with the state: it wages war, judges, tortures, swears, and hates.
Ему необходимо выдвинуть на первое место понятие вины, греха, ему нужна не новая жизнь по учению Христа, а новый культ, новая вера в чудесное преображение («искупление» через веру).
It has to put the notion of guilt, of sin, in first place; what it needs is not a new life according to Christ’s teaching, but a new cult, a new faith in a miraculous transformation (“redemption” through faith).
Он, католицизм, сделал из истории жизни и смерти Христа самый произвольный выбор, всё подчеркнул здесь по-своему, везде переместив центры тяжести, — словом, уничтожил первоначальное христианство.
It, Catholicism, made the most arbitrary selection from the story of Christ’s life and death, stressed everything in it in its own way, shifting the centers of gravity everywhere — in a word, it destroyed original Christianity.
Борьба с языческими и еврейскими священниками и церковью свелась, благодаря католицизму, к созданию новых священников и богословия, — к новому классу властвующих, — опять к церкви.
The struggle against the pagan and Jewish priests and church came down, thanks to Catholicism, to the creation of new priests and a theology — to a new ruling class — once more to a church.
В этом весь юмор, трагический юмор: католицизм восстановил в общих чертах всё то, что уничтожил Христос. В конце концов, когда вновь создалась католическая церковь, она даже государство взяла под свое покровительство.
Herein lies the whole humor, the tragic humor: Catholicism restored, in its general outlines, everything that Christ had destroyed. In the end, when the Catholic Church had come into being anew, it even took the state under its protection.
Католицизм — как раз то, против чего проповедывал Христос и с чем он заповедал своим ученикам бороться.
Catholicism is precisely what Christ preached against and what he commanded his disciples to struggle against.
Когда преступник, разбойник на кресте, терпящий тяжелую смерть, рассуждает: «Праведно страдать и умирать так, как Иисус, без ропота и гнева, с добротою и покорностью», — он утверждает Евангелие и попадает в рай.
When the criminal, the robber on the cross, suffering a hard death, reasons: “It is righteous to suffer and to die as Jesus does, without murmuring or anger, with kindness and submission,” he affirms the Gospel and enters paradise.
Христианство осуществимо в каждую данную минуту; оно не нуждается ни в метафизике, ни в аскетизме, ни в «естественных науках». Христианство есть жизнь. Оно учит, как действовать.
Christianity can be realized at any given moment; it needs neither metaphysics, nor asceticism, nor the “natural sciences.” Christianity is life. It teaches how to act.
Тот, кто скажет: «я не хочу быть военным», «мне дела нет до суда», «полиции мне не надо», «я не хочу делать ничего такого, что могло бы нарушить мой внутренний мир», и «если я от этого пострадаю, то ничто так не умиротворит меня, как это страдание», — тот будет истинным христианином.
He who says, “I do not want to be a soldier,” “the courts are no business of mine,” “I have no need of police,” “I do not want to do anything that might disturb my inner peace,” and “if I suffer for it, nothing will bring me such peace as that suffering” — he will be a true Christian.
Ницше.
Nietzsche
From Friedrich Nietzsche’s The Will to Power, Book II, ten sections, in the Russian printed in the journal Novy Put (1904). In most paragraphs “Catholicism” or “the Catholic Church” stands where Nietzsche speaks of Paul, of the church, or of Christianity; the title was given for the censor.
Translation notes
Where each paragraph came from
From Der Wille zur Macht · reworded by Tolstoy .
Man ſoll das Chriſtenthum als hiſtoriſche Realität nicht mit jener Einen Wurzel verwechſeln, an welche es mit ſeinem Namen erinnert: die andern Wurzeln, aus denen es gewachſen iſt, ſind bei Weitem mächtiger geweſen.Es iſt ein Mißbrauch ohne Gleichen, wenn ſolche Verfalls⸗Gebilde und Mißformen, die „chriſtliche Kirche“, „chriſtlicher Glaube“ und „chriſtliches Leben“ heißen, ſich mit jenem heiligen Namen abzeichnen.Was hat Chriſtus verneint? — Alles, was heute chriſtlich heißt.Source text: archive.orgChristianity as an historical reality should not be confounded with that one root which its name recalls. The other roots, from which it has sprung, are by far the more important.It is an unprecedented abuse of names to identify such manifestations of decay and such abortions as the "Christian Church," "Christian belief," and "Christian life," with that Holy Name.What did Christ deny?--Everything which to-day is called Christian.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
Section 158, its sense kept and its objects changed. Nietzsche says Christianity "als historische Realität" is not to be confused with "jener Einen Wurzel" its name recalls, adding "die andern Wurzeln, aus denen es gewachsen ist, sind bei Weitem mächtiger gewesen" (the other roots it grew from were far more powerful); the Russian leaves that clause out and makes the one root «тем первоисточником, из которого оно произошло». His "Mißbrauch ohne Gleichen" (an abuse without equal), when "„christliche Kirche“, „christlicher Glaube“ und „christliches Leben“" adorn themselves with that holy name, becomes «беспримерной недобросовестности» (unexampled bad faith) in ascribing holiness to «католической верою»: the church and the Christian life are left out, and "christlicher Glaube" becomes «католическая вера». His answer to "Was hat Christus verneint?", "Alles, was heute christlich heißt" (everything that is called Christian today), becomes «Как раз то, что теперь называется католической церковью». Neither «католическ-» has a word under it in the German; by the Jubilee commentary, Gorbunov-Posadov added «католическая» to «церковь» in places for the censor.
From Der Wille zur Macht · reworded by Tolstoy .
Die ganze chriſtliche Lehre von Dem, was geglaubt werden ſoll, die ganze chriſtliche „Wahrheit“ iſt eitel Lug und Trug: und genau das Gegenſtück von Dem, was den Anfang der chriſtlichen Bewegung gegeben hat.Das gerade, was im kirchlichen Sinn das Chriſt⸗ liche iſt, iſt das Antichriſtliche von vornherein: lauter Sachen und Perſonen ſtatt der Symbole, lauter Hiſtorie ſtatt der ewigen Thatſachen, lauter Formeln, Riten, Dogmen ſtatt einer Praxis des Lebens.Chriſtlich iſt die vollkommene Gleichgültigkeit gegen Dogmen, Cultus, Prieſter, Kirche, Theologie.Source text: archive.orgThe whole of the Christian creed--all Christian "truth," is idle falsehood and deception, and is precisely the reverse of that which was at the bottom of the first Christian movement.All that which in the ecclesiastical sense is Christian, is just exactly what is most radically anti-Christian: crowds of things and people appear instead of symbols, history takes the place of eternal facts, it is all forms, rites, and dogmas instead of a "practice" of life.To be really Christian would mean to be absolutely indifferent to dogmas, cults, priests, church, and theology.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
Section 159, its first two paragraphs, with the Catholic church put in. Nietzsche's subject, "Die ganze christliche Lehre von Dem, was geglaubt werden soll, die ganze christliche „Wahrheit“" (the whole Christian doctrine of what is to be believed, the whole Christian "truth"), which he calls "eitel Lug und Trug" (idle lies and deceit), becomes «Католическая церковь», and the lies and deceit are left out; "der christlichen Bewegung" (the Christian movement) becomes «христианского учения» (the Christian teaching). "was im kirchlichen Sinn das Christliche ist, ist das Antichristliche" (what is Christian in the church's sense is the anti-Christian) becomes «что в католическом церковном смысле — Христово, в корне своем — не Христово»; "Formeln" (formulas) becomes «католические правила», and «там, в церкви» is added. In the last sentence "Dogmen" is left out and "Theologie" becomes «богослужению» (divine service); "Christlich ist die vollkommene Gleichgültigkeit" (to be Christian is complete indifference) becomes «Христианство в существе своем равнодушно». The three «католическ-» have no word under them in the German; the Jubilee commentary ascribes such additions of «католическая» to Gorbunov-Posadov.
From Der Wille zur Macht · shortened by Tolstoy .
Die Praxis des Chriſtenthums iſt keine Phantaſterei, ſo wenig die Praxis des Buddhismus ſie iſt: ſie iſt ein Mittel, glücklich zu ſein.Source text: archive.orgThe practice of Christianity is no more an impossible phantasy than the practice of Buddhism is: it is merely a means to happiness.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The last sentence of section 159, without its comparison, "so wenig die Praxis des Buddhismus sie ist" (no more than the practice of Buddhism is). «Фантасмагорий» renders "Phantasterei" (fantasy). The colon leads into W.3, which comes from another section, 163.
From Der Wille zur Macht · shortened by Tolstoy .
Jeſus gebietet: Man ſoll Dem, der böſe gegen uns iſt, weder durch die That, noch im Herzen Widerſtand leiſten.Man ſoll keinen Unterſchied zwiſchen Fremden und Einheimiſchen, Ausländern und Volksgenoſſen machen.Man ſoll ſich gegen Niemanden erzürnen, man ſoll Niemanden geringſchätzen. Gebt Almoſen im Ver⸗ borgenen. Man ſoll nicht reich werden wollen. Man ſoll nicht ſchwören. Man ſoll nicht richten. Man ſoll ſich verſöhnen, man ſoll vergeben. Betet nicht öffentlich.Source text: archive.orgJesus bids us:--not to resist, either by deeds or in our heart, him who ill-treats us; …He bids us make no distinction between foreigners and fellow-countrymen, strangers and familiars; …He bids us show anger to no one, and treat no one with contempt;--give alms secretly; not to desire to become rich;--not to swear;--not to stand in judgment;--become reconciled with our enemies and forgive offences;--not to worship in public.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
From section 163, Nietzsche's list of what Jesus commands, shortened and set in quotation marks as Jesus's own words. Left out: its first command, "Man soll Dem, der böse gegen uns ist, weder durch die That, noch im Herzen Widerstand leisten" (one is not to resist him who is evil to us, in deed or in heart); the command against divorce; "Man soll nicht reich werden wollen" (one is not to wish to become rich); and the closing sentence, "Die „Seligkeit“ ist nichts Verheißenes: sie ist da, wenn man so und so lebt und thut" (blessedness is nothing promised: it is there when one lives and acts so). "zwischen Fremden und Einheimischen, Ausländern und Volksgenossen" (between strangers and natives, foreigners and countrymen) becomes «между чужими и своими»; "geringschätzen" (hold in contempt) becomes «унижать» (humiliate).
From Der Wille zur Macht · shortened by Tolstoy .
Jeſus geht direkt auf den Zuſtand los, das „Himmelreich“ im Herzen, und findet die Mittel nicht in der Obſervanz der jüdiſchen Kirche —; er rechnet ſelbſt die Realität des Judenthums (ſeine Nöthigung, ſich zu erhalten) für Nichts; er iſt rein innerlich. —Source text: archive.orgJesus goes straight to the point, the "Kingdom of Heaven" in the heart, and He does not find the means in duty to the Jewish Church; He even regards the reality of Judaism (its need to maintain itself) as nothing; He is concerned purely with the inner man.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The first paragraph of section 160, freely put. "Jesus geht direkt auf den Zustand los" (Jesus goes straight at the state) becomes «обращается прямо к сути дела» (to the heart of the matter); "Himmelreich" (kingdom of heaven) becomes «царствию божью». "findet die Mittel nicht in der Observanz der jüdischen Kirche" (does not find the means in the observances of the Jewish church) becomes ways «не внешние, состоящие в соблюдении правил иудейской церкви ..., а внутренние»; "er rechnet selbst die Realität des Judenthums (seine Nöthigung, sich zu erhalten) für Nichts" (he counts even the reality of Judaism, its need to preserve itself, as nothing) shrinks to «которой он не признает»; "er ist rein innerlich" (he is purely inward) becomes «Он думает не о внешнем, а о внутреннем».
From Der Wille zur Macht · reworded by Tolstoy .
Ebenſo macht er ſich Nichts aus den ſämmtlichen groben Formeln im Verkehr mit Gott: er wehrt ſich gegen die ganze Bußund Verſöhnungs⸗Lehre; …… und wie man nicht mit Buße und Zer⸗ knirſchung über ſeine Sünden dazu kommt: „es liegt Nichts an Sünde“ iſt ſein Haupturtheil.Source text: archive.orgNeither does He make anything of all the coarse forms relating to man's intercourse with God: He is opposed to the whole of the teaching of repentance and atonement; He points out how man ought to live in order to feel himself "deified," and how futile it is on his part to hope to live properly by showing repentance and contrition for his sins. "Sin is of no account" is practically his chief standpoint.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The second paragraph of section 160, with its conclusion replaced. Left out: "er wehrt sich gegen die ganze Buß- und Versöhnungs-Lehre" (he rejects the whole doctrine of penance and atonement). "wie man nicht mit Buße und Zerknirschung über seine Sünden dazu kommt" (that one does not come to it by penance and contrition over one's sins) becomes «нельзя прийти к этому состоянию через самоистязание» (by self-torment). Nietzsche's "„es liegt Nichts an Sünde“ ist sein Haupturtheil" (that sin does not matter is his chief judgment) becomes «Чтобы стать божественным, главное — это отречься от себя» (to become divine, the main thing is to renounce oneself), which has nothing under it in the German. The section's last paragraph, that sin, penance, and forgiveness are "eingemischtes Judenthum" (Judaism mixed in) or pagan, is left out.
From Der Wille zur Macht · reworded by Tolstoy .
Das „Chriſtenthum“ iſt etwas Grundverſchiedenes von Dem geworden, was ſein Stifter that und wollte.Es iſt die große antiheidniſche Bewegung des Alter⸗ thums, formulirt mit Benutzung von Leben, Lehre und „Worten“ des Stifters des Chriſtenthums, aber in einer abſolut willkürlichen Interpretation nach dem Schema grundverſchiedener Bedürfniſſe: überſetzt in die Sprache aller ſchon beſtehenden unterirdiſchen Religionen —Source text: archive.orgChristianity has become something fundamentally different from what its Founder wished it to be.It is the great anti-pagan movement of antiquity, formulated with the use of the life, teaching, and "words" of the Founder of Christianity, but interpreted quite arbitrarily, according to a scheme embodying profoundly different needs: translated into the language of all the subterranean religions then existing.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The first paragraph of section 195, its sense turned. Nietzsche: "Das „Christenthum“ ist etwas Grundverschiedenes von Dem geworden, was sein Stifter that und wollte" ("Christianity", so called, has become something fundamentally different from what its founder did and wished); the Russian puts «Католицизм» for the "Christianity" in quotation marks and drops "geworden" (has become). Nietzsche goes on, "Es ist die große antiheidnische Bewegung des Alterthums" (it, that Christianity, is the great anti-pagan movement of antiquity), formulated from the founder's life, teaching, and words "in einer absolut willkürlichen Interpretation" (in an absolutely arbitrary interpretation). The Russian makes «Христианство» the great anti-pagan movement and brings in the arbitrary interpretation with «но», so that the movement is Christ's and the distortion came after it. "nach dem Schema grundverschiedener Bedürfnisse" (on the pattern of fundamentally different needs) becomes «ради совершенно чуждых христианству целей» (for aims wholly foreign to Christianity); "aller schon bestehenden unterirdischen Religionen" (all the subterranean religions already in existence) becomes «уже существовавших религий», without "subterranean".
From Der Wille zur Macht · reworded by Tolstoy .
Es iſt die Heraufkunft des Peſſimismus (— während Jeſus den Frieden und das Glück der Lämmer bringen wollte): und zwar des Peſſimismus der Schwachen, der Unterlegenen, der Leidenden, der Unterdrückten.Source text: archive.orgIt is the rise of Pessimism (whereas Jesus wished to bring the peace and the happiness of the lambs): and moreover the Pessimism of the weak, of the inferior, of the suffering, and of the oppressed.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The second paragraph of section 195. Its subject, "Es" (it, the Christianity of W.6), becomes «католицизм»; "die Heraufkunft des Pessimismus" (the rise of pessimism) becomes «выражением мрачного отношения к жизни» (the expression of a gloomy attitude to life); "während Jesus den Frieden und das Glück der Lämmer bringen wollte" (whereas Jesus wished to bring the peace and happiness of the lambs) becomes «Тогда как Иисус учил миру и счастию», without the lambs; "der Unterlegenen" (of the defeated) becomes «немощных» (of the infirm).
From Der Wille zur Macht · reworded by Tolstoy .
Das Evangelium: die Nachricht, daß den Niedrigen und Armen ein Zugang zum Glück offen ſteht, — daß man Nichts zu thun hat als ſich von der Inſtitution, der Tradition, der Bevormundung der oberen Stände los⸗ zumachen: inſofern iſt die Heraufkunft des Chriſtenthums Nichts weiter, als die typiſche Socialiſten-Lehre.Eigenthum, Erwerb, Vaterland, Stand und Rang, Tribunale, Polizei, Staat, Kirche, Unterricht, Kunſt, Militärweſen: Alles ebenſo viele Verhinderungen des Glücks, Irrthümer, Verſtrickungen, Teufelswerke, denen das Evangelium das Gericht ankündigt — Alles typiſch für die Socialiſten⸗Lehre.Source text: archive.orgThe Gospel is the announcement that the road to happiness lies open for the lowly and the poor--that all one has to do is to emancipate one's self from all institutions, traditions, and the tutelage of the higher classes. Thus Christianity is no more than the typical teaching of Socialists.Property, acquisitions, mother-country, status and rank, tribunals, the police, the State, the Church, Education, Art, militarism: all these are so many obstacles in the way of happiness, so many mistakes, snares, and devil's artifices, on which the Gospel passes sentence--all this is typical of socialistic doctrines.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The first two paragraphs of section 209, without Nietzsche's verdict on them. Left out: "insofern ist die Heraufkunft des Christenthums Nichts weiter, als die typische Socialisten-Lehre" (to that extent the rise of Christianity is nothing more than the typical socialist doctrine), "Alles typisch für die Socialisten-Lehre" (all typical of the socialist doctrine), and the paragraph after them, on the revolt of the lower orders against their "Herren" (masters). So cut, the list reads as the Gospel's teaching, without Nietzsche's charge against it. "von der Institution, der Tradition, der Bevormundung der oberen Stände" (from the institution, the tradition, the tutelage of the upper classes) becomes «от всякой установившейся опеки высших классов» (from all established tutelage of the higher classes); "Verstrickungen" (entanglements) is left out; "das Gericht" (the judgment) becomes «страшным судом» (the Last Judgment).
From Der Wille zur Macht · reworded by Tolstoy .
Das Chriſtenthum iſt ein naiver Anſatz zu einer buddhiſtiſchen Friedensbewegung, mitten aus dem eigentlichen Herde des Reſſentiments heraus ... aber durch Paulus zu einer heidniſchen Myſterienlehre um⸗ gedreht, welche endlich ſich mit der ganzen ſtaatlichen Organiſation vertragen lernt ... und Kriege führt, verurtheilt, foltert, ſchwört, haßt.Source text: archive.orgChristianity is an ingenuous attempt at bringing about a Buddhistic movement in favour of peace, sprung from the very heart of the resenting masses ... but transformed by Paul into a mysterious pagan cult, which was ultimately able to accord with the whole of State organisation ... and which carries on war, condemns, tortures, conjures, and hates.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The first paragraph of section 167, with Catholicism put for Paul. Nietzsche: "Das Christenthum ist ein naiver Ansatz zu einer buddhistischen Friedensbewegung" (Christianity is a naive start toward a Buddhist peace movement) from the very hearth of ressentiment, "aber durch Paulus zu einer heidnischen Mysterienlehre umgedreht" (but turned by Paul into a pagan mystery doctrine), which in the end learns to get along with the whole order of the state "und Kriege führt, verurtheilt, foltert, schwört, haßt" (and wages war, condemns, tortures, swears, and hates). The Russian keeps the end and makes the rest «Католицизм сделал из христианства учение»: Paul becomes «Католицизм», the pagan mystery doctrine a plain «учение» (teaching), and the Buddhist peace movement and the ressentiment are left out; "verurtheilt" (condemns) becomes «судит» (judges). The next two paragraphs, on Paul's blood sacrifice and the mystery cults, are left out.
From Der Wille zur Macht · reworded by Tolstoy .
Er hat nöthig, den Begriff Schuld und Sünde in den Vordergrund zu bringen, nicht eine neue Praxis (wie ſie Jeſus ſelbſt zeigte und lehrte), ſondern einen neuen Cultus, einen neuen Glauben, einen Glauben an eine wundergleiche Verwandlung („Erlöſung“ durch den Glauben).Source text: archive.orgHe feels the necessity of bringing notions of guilt and sin into the foreground, not a new practice of life (as Jesus Himself demonstrated and taught), but a new cult, a new belief, a belief in a miraculous metamorphosis ("Salvation" through belief).Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The fourth paragraph of section 167, close but for its subject: Nietzsche's "Er" (he) is Paul, the Russian's «Ему» is Catholicism, from W.9. "nicht eine neue Praxis (wie sie Jesus selbst zeigte und lehrte)" (not a new practice, as Jesus himself showed and taught it) becomes «не новая жизнь по учению Христа» (not a new life by Christ's teaching).
From Der Wille zur Macht · reworded by Tolstoy .
Er hat das große Bedürfniß der heidniſchen Welt verſtanden und aus den Thatſachen vom Leben …… und Tode Chriſti eine vollkommen willkürliche Auswahl gemacht, Alles neu accentuirt, überall das Schwergewicht verlegt …Source text: archive.orgHe understood the great needs of the pagan worlds and he gave quite an absolutely arbitrary picture of those two plain facts, Christ's life and death. He gave the whole a new accent, altering the equilibrium everywhere ... he was one of the most active destroyers of primitive Christianity.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The fifth paragraph of section 167. «Он, католицизм» names as Catholicism Nietzsche's "Er", Paul. Left out: "Er hat das große Bedürfniß der heidnischen Welt verstanden" (he understood the great need of the pagan world). The rest is close: "eine vollkommen willkürliche Auswahl" (a wholly arbitrary choice) from the facts of Christ's life and death, "Alles neu accentuirt, überall das Schwergewicht verlegt" (everything newly accented, the weight shifted everywhere), and "er hat principiell das ursprüngliche Christenthum annullirt" (he annulled original Christianity in principle), «словом, уничтожил первоначальное христианство».
From Der Wille zur Macht · reworded by Tolstoy .
Das Attentat auf Prieſter und Theologen mündete, Dank dem Paulus, in eine neue Prieſterſchaft und Theologie — einen herrſchenden Stand, auch eine Kirche.Source text: archive.orgThe attempt made on the life of priests and theologians culminated, thanks to Paul, in a new priesthood and theology--a ruling caste and a Church.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The sixth paragraph of section 167. "Das Attentat auf Priester und Theologen" (the assault on priests and theologians) becomes «Борьба с языческими и еврейскими священниками и церковью» (the struggle with pagan and Jewish priests and church): "pagan and Jewish" are added, and "Theologen" becomes «церковью». "Dank dem Paulus" (thanks to Paul) becomes «благодаря католицизму»; "einen herrschenden Stand, auch eine Kirche" (a ruling caste, a church too) becomes «к новому классу властвующих, — опять к церкви» (to a new ruling class, again to a church). The paragraph after it, on the belief in the "eternal person", is left out.
From Der Wille zur Macht · reworded by Tolstoy .
Das iſt der Humor der Sache, ein tragiſcher Humor: Paulus hat gerade Das im großen Stile wieder auf⸗ gerichtet, was Chriſtus durch ſein Leben annullirt hatte.Endlich, als die Kirche fertig iſt, nimmt ſie ſogar das Staats⸗-Daſein unter ihre Sanktion.Source text: archive.orgThis is the humorous side of the question--tragic humour: Paul again set up on a large scale precisely what Jesus had overthrown by His life. At last, when the Church edifice was complete, it even sanctioned the existence of the State.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The last paragraph of section 167. "Paulus hat gerade Das im großen Stile wieder aufgerichtet, was Christus durch sein Leben annullirt hatte" (Paul set up again on a grand scale precisely what Christ had annulled by his life) becomes «католицизм восстановил в общих чертах всё то, что уничтожил Христос»: Paul becomes «католицизм», "im großen Stile" (on a grand scale) becomes «в общих чертах» (in outline), and "durch sein Leben" (by his life) is left out. "als die Kirche fertig ist" (when the church is finished) becomes «когда вновь создалась католическая церковь» (when the Catholic church had been created anew), an addition of «католическая» of the kind the Jubilee commentary ascribes to Gorbunov-Posadov. "nimmt sie sogar das Staats-Dasein unter ihre Sanktion" (it even gives the existence of the state its sanction) becomes «она даже государство взяла под свое покровительство» (took the state under its protection).
From Der Wille zur Macht · reworded by Tolstoy .
— Die Kirche iſt exakt Das, wogegen Jeſus gepredigt hat — und wogegen er ſeine Jünger kämpfen lehrte —Source text: archive.orgThe Church is precisely that against which Jesus inveighed--and against which He taught His disciples to fight.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
Section 168, whole, with «Католицизм» for "Die Kirche" (the church). "wogegen er seine Jünger kämpfen lehrte" (against which he taught his disciples to fight) becomes «с чем он заповедал своим ученикам бороться» (against which he commanded his disciples to fight).
From Der Wille zur Macht · reworded by Tolstoy .
Der Schächer am Kreuz: — wenn der Verbrecher ſelbſt, der einen ſchmerzhaften Tod leidet, urtheilt: „ſo, wie dieſer Jeſus, ohne Revolte, ohne Feindſchaft, gütig, ergeben, leidet und ſtirbt, ſo allein iſt es das Rechte“, hat er das Evangelium bejaht: und damit iſt er im Paradieſe …Source text: archive.orgThe thief on the cross;--When the criminal himself, who endures a painful death, declares: "the way this Jesus suffers and dies, without a murmur of revolt or enmity, graciously and resignedly, is the only right way," he assents to the gospel; and by this very fact he is in Paradise....Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
Section 162, whole, close until its last clause. Its heading, "Der Schächer am Kreuz" (the thief on the cross), goes into the sentence as «разбойник на кресте». The criminal's judgment, "so, wie dieser Jesus, ohne Revolte, ohne Feindschaft, gütig, ergeben, leidet und stirbt, so allein ist es das Rechte" (as this Jesus suffers and dies, without revolt, without enmity, kindly, resigned, so alone is it right), becomes «Праведно страдать и умирать так, как Иисус, без ропота и гнева, с добротою и покорностью» (it is righteous to suffer and die as Jesus does, without murmuring and anger, with kindness and submission): "allein" (alone) is left out, and "ohne Revolte, ohne Feindschaft" becomes «без ропота и гнева». Nietzsche's "und damit ist er im Paradiese" (and with that he is in paradise), paradise being the state he has reached (section 161: the kingdom of heaven "ist ein Zustand des Herzens", is a state of the heart), becomes «и попадает в рай» (and gets into paradise).
From Der Wille zur Macht · reworded by Tolstoy .
Das Chriſtenthum iſt jeden Augenblick noch möglich.Es iſt an keines der unverſchämten Dogmen gebunden, welche ſich mit ſeinem Namen geſchmückt haben: es braucht weder die Lehre vom perſönlichen Gott, noch von der Sünde, noch von der Unſterblichkeit, noch von der Erlöſung, noch vom Glauben; …… es hat ſchlechterdings keine Metaphyſik nöthig, noch weniger den Aſketismus, noch weniger eine chriſtliche „Natur⸗ wiſſenſchaft“.Das Chriſtenthum iſt eine Praxis, keine Glaubenslehre. Es ſagt uns wie wir handeln, nicht was wir glauben ſollen.Source text: archive.orgChristianity is still possible at any moment.It is not bound to any one of the impudent dogmas that have adorned themselves with its name: it needs neither the teaching of the personal God, nor of sin, nor of immortality, nor of redemption, nor of faith; …… it has absolutely no need whatever of metaphysics, and it needs asceticism and Christian "natural science" still less.Christianity is a method of life, not a system of belief. It tells us how we should behave, not what we should believe.Source text: gutenberg.orgEs ist falsch bis zum Unsinn, wenn man in einem „Glauben", etwa im Glauben an die Erlösung durch Christus das Abzeichen des Christen sieht: bloss die christliche Praktik, ein Leben so wie der, der am Kreuze starb, es lebte, ist christlich …Heute noch ist ein solches Leben möglich, für gewisse Menschen sogar nothwendig: das echte, das ursprüngliche Christenthum wird zu allen Zeiten möglich sein …Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The first paragraph of section 212, without its central sentence and with "Praxis" made «жизнь». Left out: "Es ist an keines der unverschämten Dogmen gebunden, welche sich mit seinem Namen geschmückt haben: es braucht weder die Lehre vom persönlichen Gott, noch von der Sünde, noch von der Unsterblichkeit, noch von der Erlösung, noch vom Glauben" (it is bound to none of the impudent dogmas that have adorned themselves with its name: it needs neither the doctrine of a personal God, nor of sin, nor of immortality, nor of redemption, nor of faith). "eine christliche „Naturwissenschaft“" (a Christian "natural science") becomes «„естественных науках“», without "christliche", so that Christianity has no need of natural science as such. "Das Christenthum ist eine Praxis, keine Glaubenslehre" (Christianity is a practice, not a doctrine of belief) becomes «Христианство есть жизнь» (Christianity is life), and "nicht was wir glauben sollen" (not what we are to believe) is left out. "jeden Augenblick noch möglich" (still possible at any moment) becomes «осуществимо в каждую данную минуту». Nietzsche says the like in Der Antichrist, section 39 (related, below): only the Christian practice is Christian, and original Christianity will be possible at all times; that book was the brief's guess for the source, and none of the reading's sentences is from it.
From Der Wille zur Macht · close to the original .
Wer jetzt ſagte „ich will nicht Soldat ſein“, „ich kümmere mich nicht um die Gerichte“, „die Dienſte der Polizei werden von mir nicht in Anſpruch genommen“, …… was den Frieden in mir ſelbſt ſtört: und wenn ich daran leiden muß, Nichts wird mehr mir den Frieden erhalten als Leiden“ — der wäre Chriſt.Source text: archive.orgHe who says to-day: "I refuse to be a soldier," "I care not for tribunals," "I lay no claim to the services of the police," "I will not do anything that disturbs the peace within me: and if I must suffer on that account, nothing can so well maintain my inward peace as suffering"--such a man would be a Christian.Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Der Wille zur Macht (first edition, Nietzsche's Werke, Bd. XV, 1901; second, 1906), II. Buch: Kritik der bisherigen höchsten Werthe, from §§ 158-212, in the Russian of «Критика высших ценностей», «Новый путь», September 1904, edited by F. A. Strakhov; the title «Католицизм и христианство» is I. I. Gorbunov-Posadov's.
The second paragraph of section 212, close. "Wer jetzt sagte" (whoever now said) loses "jetzt" (now); "die Dienste der Polizei werden von mir nicht in Anspruch genommen" (I do not call on the services of the police) becomes «полиции мне не надо» (I have no need of police); "der wäre Christ" (he would be a Christian) becomes «тот будет истинным христианином» (he will be a true Christian).
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