Front Page Titles (by Subject) LETTER XXII. (LXXIV.): Oldenburg to Spinoza. - The Chief Works of Benedict de Spinoza, vol. 2
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LETTER XXII. (LXXIV.): Oldenburg to Spinoza. - Benedict de Spinoza, The Chief Works of Benedict de Spinoza, vol. 2 
The Chief Works of Benedict de Spinoza, translated from the Latin, with an Introduction by R.H.M. Elwes, vol. 2 De Intellectus Emendatione - Ethica. (Select Letters). Revised edition (London: George Bell and Sons, 1901).
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LETTER XXII. (LXXIV.)
Oldenburg to Spinoza.
[Oldenburg wishes to be enlightened concerning the doctrine of fatalism, of which Spinoza has been accused. He discourses on man’s limited intelligence and on the incarnation of the Son of God.]
As you seem to accuse me of excessive brevity, I will this time avoid the charge by excessive prolixity. You expected, I see, that I should set forth those opinions in your writings, which seem to discourage the practice of religious virtue in your readers. I will indicate the matter which especially pains them. You appear to set up a fatalistic necessity for all things and actions; if such is conceded and asserted, people aver, that the sinews of all laws, of virtue, and of religion, are severed, and that all rewards and punishment are vain. Whatsoever can compel, or involves necessity, is held also to excuse; therefore no one, they think, can be without excuse in the sight of God. If we are driven by fate, and all things follow a fixed and inevitable path laid down by the hard hand of necessity, they do not see where punishment can come in. What wedge can be brought for the untying of this knot, it is very difficult to say. I should much like to know and learn what help you can supply in the matter.
As to the opinions which you have kindly disclosed to me on the three points I mentioned, the following inquiries suggest themselves. First, In what sense do you take miracles and ignorance to be synonymous and equivalent terms, as you appear to think in your last letter?
The bringing back of Lazarus from the dead, and the resurrection from death of Jesus Christ seem to surpass all the power of created nature, and to fall within the scope of divine power only; it would not be a sign of culpable ignorance, that it was necessary to exceed the limits of finite intelligence confined within certain bounds. But perhaps you do not think it in harmony with the created mind and science, to acknowledge in the uncreated mind and supreme Deity a science and power capable of fathoming, and bringing to pass events, whose reason and manner can neither be brought home nor explained to us poor human pigmies? “We are men;” it appears, that we must “think everything human akin to ourselves.”1
Again, when you say that you cannot understand that God really took upon Himself human nature, it becomes allowable to ask you, how you understand the texts in the Gospel and the Epistle to the Hebrews, whereof the first says, “The Word was made flesh,”2 and the other, “For verily he took not on him the nature of angels; but he took on him the seed of Abraham.”3 Moreover, the whole tenor of the Gospel infers, as I think, that the only begotten Son of God, the Word (who both was God and was with God), showed Himself in human nature, and by His passion and death offered up the sacrifice for our sins, the price of the atonement. What you have to say concerning this without impugning the truth of the Gospel and the Christian religion, which I think you approve of, I would gladly learn.
I had meant to write more, but am interrupted by friends on a visit, to whom I cannot refuse the duties of courtesy. But what I have already put on paper is enough, and will perhaps weary you in your philosophizing. Farewell, therefore, and believe me to be ever an admirer of your learning and knowledge.
London, 16 Dec., 1675.
[1 ] Terence, Heaut. I. i. 25.
[2 ] John i. 14.
[3 ] Heb. ii. 16.