 From this recognition Feuerbach goes on to develop an analysis of the divine attributes, which he interprets in this context as “means to the end of benevolence” (WGL 368/52). Here, and in Feuerbach’s later writings, the concepts of blessedness and the drive-to-blessedness seem to play a role analogous to the one played by the concept of the species-essence in The Essence of Christianity. Whereas, in the latter work, divine attributes such as omniscience and perfection were said to be attributes of the human species-essence, in the section on Seligkeit toward the end of the Theogony, where Feuerbach develops a line of thought first introduced in the Luther book, many of these same attributes are said to characterize the state of blessedness itself. “God is only the foreword, blessedness the text of Christianity. Or: The mystery of divinity is first unveiled and revealed in the gospel of blessedness” (T 308). The thesis here is that the attributes of the Christian God are determined by the most fundamental wishes of the Christian believer. For example, God qua creator is first and foremost omnipotent, but omnipotence is ascribed to God only because God must be omnipotent in order to be able to exercise his benevolence toward believers by supplying them with what they lack, including eternal life. There is no lack that cannot be satisfied, and no ultimate harm that can befall, the person who is the object of the benevolence of an omnipotent being. On this account, the divine attributes are determined by human needs, and these are determined in turn by the psychophysical constitution of humans as beings who find themselves constrained by natural limitations from which they have an urgent wish to be liberated. Belief in divine omnipotence is motivated not by any specific wish, however, but rather by “the unspecific over-all wish that there be in general no natural necessity; no limitations, no opposition to the human being and to human wishes” (WGL 372/59).