Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
[Albert Burgh announces his reception into the Romish Church, and exhorts Spinoza to follow his example. 1]
I promised to write to you on leaving my country, if anything noteworthy occurred on the journey. I take the opportunity which offers of an event of the utmost importance, to redeem my engagement, by informing you that I have, by God's infinite mercy, been received into the Catholic Church and made a member of the same. You may learn the particulars of the step from a letter which I have sent to the distinguished and accomplished Professor Craanen of Leyden. I will here subjoin a few remarks for your special benefit.
Even as formerly I admired you for the subtlety and keenness of your natural gifts, so now do I bewail and deplore you; inasmuch as being by nature most talented,
and adorned by God with extraordinary gifts; being a lover, nay a coveter of the truth, you yet allow yourself to be ensnared and deceived by that most wretched and most proud of beings, the prince of evil spirits. As for all your philosophy, what is it but a mere illusion and chimera? Yet to it you entrust not only your peace of mind in this life, but the salvation of your soul for eternity. See on what a wretched foundation all your doctrines rest. You assume that you have at length discovered the true philosophy. How do you know that your philosophy is the best of all that ever have been taught in the world, are now being taught, or ever shall be taught? Passing over what may be devised in the future, have you examined all the philosophies, ancient as well as modern, which are taught here, and in India, and everywhere throughout the whole world? Even if you have duly examined them, how do you know that you have chosen the best? You will say: "My philosophy is in harmony with right reason; other philosophies are not." But all other philosophers except your own followers disagree with you, and with equal right say of their philosophy what you say of yours, accusing you, as you do them, of falsity and error. It is, therefore, plain, that before the truth of your philosophy can come to light, reasons must be advanced, which are not common to other philosophies, but apply solely to your own; or else you must admit that your philosophy is as uncertain and nugatory as the rest.
However, restricting myself for the present to that book of yours with an impious title, 1 and mingling your philosophy with your theology, as in reality you mingle them yourself, though with diabolic cunning you endeavour to maintain, that each is separate from the other, and has different principles, I thus proceed.
Perhaps you will say: "Others have not read Holy Scripture so often as I have; and it is from Holy Scripture, the acknowledgment of which distinguishes Christians from the rest of the world, that I prove my doctrines. But how? By comparing the clear passages with the more obscure I explain Holy Scripture, and out of my interpretations
[paragraph continues] I frame dogmas, or else confirm those which are already concocted in my brain." But, I adjure you, reflect seriously on what you say. How do you know, that you have made a right application of your method, or again that your method is sufficient for the interpretation of Scripture, and that you are thus interpreting Scripture aright, especially as the Catholics say, and most truly, that the universal Word of God is not handed down to us in writing, hence that Holy Scripture cannot be explained through itself, I will not say by one man, but by the Church herself, who is the sole authorized interpreter? The Apostolic traditions must likewise be consulted, as is proved by the testimony of Holy Scripture and. Thus,
Fathers, and as reason and experience suggest. your first principles are most false and lead to destruction, what will become of all your doctrine, built up and supported on so rotten a foundation?
Wherefore, if you believe in Christ crucified, acknowledge your pestilent heresy, reflect on the perverseness of your nature, and be reconciled with the Church.
How do your proofs differ from those of all heretics, who ever have left, are now leaving, or shall in future leave God's Church? All, like yourself, make use of the same principle, to wit, Holy Scripture taken by itself, for the concoction and establishment of their doctrines.
Do not flatter yourself with the thought, that neither the Calvinists, it may be, nor the so-called Reformed Church, nor the Lutherans, nor the Mennonites, nor the Socinians, &c., can refute your doctrines. All these, as I have said, are as wretched as yourself, and like you are dwelling in the shadow of death.
If you do not believe in Christ, you are more wretched than I can express. Yet the remedy is easy. Turn away from your sins, and consider the deadly arrogance of your wretched and insane reasoning. You do not believe in Christ. Why? You will say: "Because the teaching and the life of Christ, and also the Christian teaching concerning Christ are not at all in harmony with my teaching." But again, I say, then you dare to think yourself greater than all those who have ever risen up in the State or Church of God, patriarchs, prophets, apostles, martyrs, doctors,
confessors, and holy virgins innumerable, yea, in your blasphemy, than Christ himself. Do you alone surpass all these in doctrine, in manner of life, in every respect? Will you, wretched pigmy, vile worm of the earth, yea, ashes, food of worms, will you in your unspeakable blasphemy, dare to put yourself before the incarnate, infinite wisdom of the Eternal Father? Will you, alone, consider yourself wiser and greater than all those, who from the beginning of the world have been in the Church of God, and have believed, or believe still, that Christ would come or has already come? On what do you base this rash, insane, deplorable, and inexcusable arrogance?
* * * * * *
If you cannot pronounce on what I have just been enumerating (divining rods, alchemy, &c.), why, wretched man, are you so puffed up with diabolical pride, as to pass rash judgment on the awful mysteries of Christ's life and passion, which the Catholics themselves in their teaching declare to be incomprehensible? Why do you commit the further insanity of silly and futile carping at the numberless miracles and signs, which have been wrought through the virtue of Almighty God by the apostles and disciples of Christ, and afterwards by so many thousand saints, in testimony to, and confirmation of the truth of the Catholic faith; yea, which are being wrought in our own time in cases without number throughout the world, by God's almighty goodness and mercy? If you cannot gainsay these, and surely you cannot, why stand aloof any longer? Join hands of fellowship, and repent from your sins: put on humility, and be born again.
I have written this letter to you with intentions truly Christian; first, in order to show the love I bear to you, though you are a heathen; secondly, in order to beg you not to persist in converting others.
I therefore will thus conclude: God is willing to snatch your soul from eternal damnation, if you will allow Him. Do not doubt that the Master, who has called you so often through others, is now calling you for the last time through me, who having obtained grace from the ineffable mercy of God Himself, beg the same for you with my whole heart. Do not deny me. For if you do not now give ear to God who calls you, the wrath of the Lord will be kindled against you, and there is a danger of your being abandoned by His infinite mercy, and becoming a wretched victim of the Divine Justice which consumes all things in wrath. Such a fate may Almighty God avert for the greater glory of His name, and for the salvation of your soul, also for a salutary example for the imitation of your most unfortunate and idolatrous followers, through our Lord and Saviour Jesus Christ, Who with the Eternal Father liveth and reigneth in the Unity of the Holy Spirit, God for all Eternity. Amen.
Florence, III. Non. Sept. CICICCLXXV. (Sept. 3, 1675.) 1
410:1 The whole of this very long letter is not given here, but only such parts as seemed most characteristic, or are alluded to in Spinoza's reply.—[Tr.]
411:1 "Tractatus Theologico-Politicus."
414:1 There is a kind of affectation very consistent with the letter in the use of the classical calendar and Roman numerals for the date. [The underlined 'Cs' in the date are reversed in the original—JBH.]