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Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
[Spinoza expounds to Oldenburg his views on fate and necessity, discriminates between miracles and ignorance, takes the resurrection of Christ as spiritual, and deprecates attributing to the sacred writers Western modes of speech.]
Distinguished Sir,—At last I see, what it was that you begged me not to publish. However, as it forms the chief foundation of everything in the treatise which I intended to bring out, I should like briefly to explain here, in what sense I assert that a fatal necessity presides over all things and actions. God I in no wise subject to fate: I conceive that all things follow with inevitable necessity from the nature of God, in the same way as everyone conceives that it follows from God's nature that God understands Himself. This latter consequence all admit to follow necessarily from the divine nature, yet no one conceives that God is under the compulsion of any fate, but that He understands Himself quite freely, though necessarily.
Further, this inevitable necessity in things does away neither with divine nor human laws. The principles of morality, whether they receive from God Himself the form of laws or institutions, or whether they do not, are still
divine and salutary; whether we receive the good, which flows from virtue and the divine love, as from God in the capacity of a judge, or as from the necessity of the divine nature, it will in either case be equally desirable; on the other hand, the evils following from wicked actions and passions are not less to be feared because they are necessary consequences. Lastly, in our actions, whether they be necessary or contingent, we are led by hope and fear.
Men are only without excuse before God, because they are in God's power, as clay is in the hands of the potter, who from the same lump makes vessels, some to honour, some to dishonour. 1 If you will reflect a little on this, you will, I doubt not, easily be able to reply to any objections which may be urged against my opinion, as many of my friends have already done.
I have taken miracles and ignorance as equivalent terms, because those, who endeavour to establish God's existence and the truth of religion by means of miracles, seek to prove the obscure by what is more obscure and completely unknown, thus introducing a new sort of argument, the reduction, not to the impossible, as the phrase is, but to ignorance. But, if I mistake not, I have sufficiently explained my opinion on miracles in the Theologico-Political treatise. I will only add here, that if you will reflect on the facts that Christ did not appear to the council, nor to Pilate, nor to any unbeliever, but only to the faithful,; also that God has neither right hand nor left, but is by His essence not in a particular spot, but everywhere that matter is every where the same; that God does not manifest himself in the imaginary space supposed to be outside the world; and lastly, that the frame of the human body is kept within due limits solely by the weight of the air; you will readily see that this apparition of Christ is not unlike that wherewith God appeared to Abraham, when the latter saw men whom he invited to dine with him. But, you will say, all the Apostles thoroughly believed, that Christ rose from the dead and really ascended to heaven: I do not deny it. Abraham, too, believed that God had dined with him, and all the Israelites believed that God descended, surrounded
with fire, from heaven to Mount Sinai, and there spoke directly with them; whereas, these apparitions or revelations, and many others like them, were adapted to the understanding and opinions of those men, to whom God wished thereby to reveal His will. I therefore conclude, that the resurrection of Christ from the dead was in reality spiritual, and that to the faithful alone, according to their understanding, it was revealed that Christ was endowed with eternity, and had risen from the dead (using dead in the sense in which Christ said, "let the dead bury their dead" 1), giving by His life and death a matchless example of holiness. Moreover, He to this extent raises his disciples from the dead, in so far as they follow the example of His own life and death. It would not be difficult to explain the whole Gospel doctrine on this hypothesis. Nay, 1 Cor. ch. xv. cannot be explained on any other, nor can Paul's arguments be understood: if we follow the common interpretation, they appear weak and can easily be refuted: not to mention the fact, that Christians interpret spiritually all those doctrines which the Jews accepted literally. I join with you in acknowledging human weakness. But on the other hand, I venture to ask you whether we "human pigmies" possess sufficient knowledge of nature to be able to lay down the limits of its force and power, or to say that a given thing surpasses that power? No one could go so far without arrogance. We may, therefore, without presumption explain miracles as far as possible by natural causes. When we cannot explain them, nor even prove their impossibility, we may well suspend our judgment about them, and establish religion, as I have said, solely by the wisdom of its doctrines. You think that the texts in John's Gospel and in Hebrews are inconsistent with what I advance, because you measure oriental phrases by the standards of European speech; though John wrote his gospel in Greek, he wrote it as a Hebrew. However this may be, do you believe, when Scripture says that God manifested Himself in a cloud, or that He dwelt in the tabernacle or the temple, that God actually assumed the nature of a cloud, a tabernacle, or a temple? Yet the utmost that Christ says of Himself is, that He is the Temple
of God, 1 because, as I said before, God had specially manifested Himself in Christ. John, wishing to express the same truth more forcibly, said that "the Word was made flesh." But I have said enough on the subject.
302:1 Romans ix. 21.
303:1 Matt. viii. 22; Luke ix. 60.
304:1 John ii. 19. Cf. Matt. xxvi. 60; Mark xiv. 58.